tihvary  of t:he  t:heolo0ical  ^tminary 

PRINCETON    .    NEW  JERSEY 
PRESENTED  BY 

The  author 

SS2775 
.J9S 


IT  ur 


.% 


AUG   8    1956 


COMMENTARY 


UPON  THE 


Epistle  to  the  Hebrews. 


BY 


GEOEGE    JUNKIN,  D.D.,  LL.D. 


PHILADELPHIA : 

SMITH,    ENGLISH    &   CO., 

No.  710  Arch  Street, 

NEW    YORK:    ROBERT   CARTER   &   BROS, 

1873. 


Entered  according  to  Act  of  Congress,  in  the  year  1873,  by 

GEORGE  JUNKIN, 
In  the  office  of  the  Librarian  of  Congress,  at  Washington. 


Westcott    4    TnoMsoN,  Sherman    &   Co., 

Slereolj/pers  ami  Klcctrulitp^rs,  PItitada.  IVinkrs,  Philada. 


PREFACE. 


The  following  Commentary  was  at  once  the  last  literary 
labor  of  its  author,  and  a  life-work.  His  last  work,  in  that 
he  recast  his  notes  upon  the  Epistle  into  the  shape  in  which 
they  are  now  given  to  the  public,  during  the  two  years 
which  preceded  his  death.* 

During  these  years  he  was  engaged  in  arduous  labors, 
connected  with  the  Sabbath  controversy,  the  temperance 
reformation,  and  other  public  duties :  and  it  might  justly 
awaken  surprise,  that  in  this  short  time  he  could  find  leisure 
to  begin  and  complete  a  work  of  such  exhaustive  research, 
and  close  and  profound  study.  It  is  therefore  right  to 
state,  that  the  Epistle  to  the  Hebrews  had  specially  engaged 
the  attention  of  Dr.  Junkin  from  the  time  of  his  prepara- 
tion for  the  ministry :  that  during  his  pastorate  of  eleven 
years,  and  in  the  colleges  over  which  he  presided,  he  had 
lectured  upon  this  Epistle.  His  great  teacher,  the  peerless 
Mason,  taught  him  to  love  this  portion  of  holy  Scripture 
with  a  peculiar  affection,  and  beginning  his  studies  of  it 

*  A  note  in  his  own  writing  on  the  first  page  of  the  manuscript, 
reads,  "  begun  Nov.  1,  1865,"  another  on  the  last  page  reads,  "  fin- 
ished Aug.  30,  1867." 

3 


4  PREFACE. 

under  the  Prince  of  American  expositors,  he  continued 
them  at  intervals  until  very  near  the  close  of  his  life. 

This  Commentary  therefore  is  no  hasty  production,  but 
the  result  of  long,  careful,  and  enthusiastic  study  on  the 
part  of  its  author.  Alike  in  his  youth,  in  the  fulness  of  his 
manhood,  and  in  his  later  years,  the  Priesthood  of  Chrkt,  as 
announced  in  the  Garden,  symbolized  by  the  Patriarchal 
and  Mosaic  altars  and  ritual,  described  by  the  inspired 
bards  and  prophets,  accomplished  in  the  person  and  work 
of  the  Son  of  God,  and  explained  and  developed  in  the 
exhaustive  argument  of  the  Epistle  to  the  Hebre^YS,  was 
more  than  any  other,  the  theme  on  which  Dr.  Juukin  de- 
lighted to  expatiate. 

The  writer  of  this  Preface  is  not  the  person  to  charac- 
terize the  work  of  a  near  and  venerated  relative.  He  may, 
however,  say  a  few  words  to  explain  some  peculiarities 
which  the  reader  will  discover  in  its  pages. 

1.  It  was  prepared  from  notes  originally  used  in  expound- 
ing the  Epistle  from  the  pulpit.  This  will  account  for  the 
fervor  of  style  which  here  and  there  has  not  been  elimi- 
nated, and  which  to  critics  may  seem  better  adapted  to  a 
popular  address  than  to  the  pages  of  a  commentary.     But, 

2.  Most  readers  will  not  except  to  this,  and  it  is  hoped 
that  even  the  coldest  hermeneutical  scholar  will  be  reconciled 
to  it,  by  the  fact  that  these  occasional  outbursts  are  always 
the  result  of  the  evolution  and  demonstration  of  some  great 
truth,  by  the  most  severe  exegesis.  Like  those  of  Paul  him- 
self in  this  Epistle,  the  hortations  of  the  expositor,  are  based 


PREFACE.  6 

upon  truths  fitted  to  stir  the  soul,  which  have  been  estab- 
lished by  fair  and  cogent  logic,  and  exhaustive  criticism. 

3.  The  hermenexdical  characteristics  of  this  book  are 
peculiar.  The  laws  of  criticism  have  been  most  scrupu- 
lously obeyed,  and  their  principles  applied  with  the  greatest 
care.  "The  demonstration  of  the  Spirit,"  that  is,  the  pro- 
cess of  making  the  Bible  its  own  interpreter — using  the 
utterances  of  the  Spirit  in  one  place  to  make  plain  his  utter- 
ances in  other  places,  is  employed  by  the  author  with  won- 
derful ability,  patience  and  comprehensiveness.  He  spares 
no  pains  in  exhibiting  the  iisus  loquendi  of  the  words  and 
phrases  of  his  text,  so  as  to  enable  his  readers  not  only  to 
understand  the  result,  but  also  the  process  by  which  it  is 
reached.     In  this  direction  there  may  be  an  excess  of  effort. 

4.  It  is  the  judgment  of  those  who  have  examined  the 
work  in  manuscript,  that  whilst  it  will  command  the  respect 
of  scholars,  it  will  be  eminently  useful  to  those  who  are  not 
learned  in  the  original  languages  of  the  Scriptures,  who 
will  find  in  it  a  most  lucid  and  satisfactory  guide  to  the  un- 
derstanding of  the  Epistle  it  expounds. 

5.  In  this  volume  there  is  little  hesitating  interpretation. 
The  author  always  gives  what  he  holds  to  be  the  true  mean- 
ing of  the  text,  and  his  reasons ;  while  he  treats  differing 
opinions  with  deference  and  respect. 

6.  This  exposition,  it  is  believed,  will  be  found  to  be 
"  multum  in  parvo."  The  Epistle  to  the  Hebrews,  as  no 
other  part  of  Scripture,  presents  the  whole  scheme  of  salva- 
tion in  its  relations  to  both  the  old  and  new  dispensations, 

1* 


6  PREFACE. 

In  his  exposition  of  it,  Dr.  Juukin  finds  full  scope  for  the  ex- 
ercise of  his  great  powers  of  analysis  and  synthesis,  in  unfold- 
ing the  mediatorial  work  of  the  Incarnate  God,  as  brought 
to  view  in  the  entire  Bible.  This  makes  the  book  rich,  not 
only  as  an  explanation  of  the  particular  Epistle,  but  of 
many  other  Scriptures  which  bear  upon  its  grand  themes. 

It  is  proper  to  say,  that  the  manuscript  was  completed  by 
the  author  and  ready  for  the  press,  and  it  was  his  expecta- 
tion himself  to  revise  the  proof. 

This  expectation  was  defeated  by  his  death.  The  work, 
therefore,  goes  before  the  public  without  the  corrections 
which  he  doubtless  would  have  made,  but  which  another 
editor  must  shrink  from  attempting.  With  these  remarks, 
the  volume  is  submitted  to  the  study  of  all  who  care  to 
know  what  is  the  mind  of  the  Spirit  in  the  Epistle  to  the 
Hebrews,  with  the  prayer,  that  though  dead,  the  Author 
shall  yet  speak  through  this  work  to  the  instruction  of 
many  in  righteousness.  D.  X.  J. 

Newcastle,  February  22,  1873. 


INTRODUCTION. 


"Manna!"  exclaimed  an  Israelite  as  he  stooped  down  and 
gathered  a  handful  of  small  round  things — as  small  as  the  hoar- 
frost on  the  ground ;  for  when  the  dew  that  fell  in  the  night  upon 
the  face  of  the  wilderness  had  gone  up,  there  remained  some- 
thing "  like  coriander  seed,  and  the  color  thereof  as  the  color  of 
bdellium,"  "  and  the  taste  of  it  was  like  wafers  made  with  honey." 

"  Manna !"  cried  another  as  he  approached  and  stirred  with 
his  finger  the  little  globules  in  his  neighbor's  palm.  "  What  is 
it?  Where  did  you  get  it?  Whence  came  it?"  "Look  out 
over  the  plain,"  replied  he ;  "  see  how  it  glitters  in  the  slanting 
rays  of  the  rising  sun,  far  as  the  eye  can  reach.  It  seems  to  have 
distilled  with  the  dew-drops  of  the  evening,  but  it  has  not  risen 
and  departed  along  with  them.  Some  useful  end  it  doubtless  is 
designed  to  subserve." 

"  Manna !"  interposes  a  third  sojourner  of  the  desert  as,  rub- 
bing his  eyes,  he  steps  out  of  his  tent-door  toward  his  friends 
and  participates  of  their  excited  curiosity,  and  finds  himself 
almost  equally  involved  in  their  ignorance  and  inability  to  meet 
the  inquiry,  "  What  is  it  ?"  So  they  called  it  manna ;  and  re- 
calling a  rumor  to  this  amount,  circulated  to  some  extent  in  the 
camp  the  preceding  day,  he  remarked,  "This  is  the  bread  of 
which  Moses  spake  to  the  elders :  '  and  in  the  morning  ye  shall 
be  filled  with  bread.'"  It  came  down  from  heaven,  and  this 
bread  nourished  more  than  three  millions  of  people  in  the  wil- 
derness for  forty  years.    "  Man  did  eat  angels'  food."    But  how 

7 


8  INTRODUCTION. 

prepared  ?  "  And  the  people  went  about,  and  gathered  it,  and 
ground  it  in  mills,  or  beat  it  in  a  mortar,  and  baked  it  in  pans, 
and  made  cakes  of  it."  Its  design,  by  God  who  sent  it,  is,  then, 
to  feed  his  heritage,  and  its  collection  and  preparation  are  by 
their  own  industry  and  care. 

Similar  questions  meet  us  when  we  take  up  this  ancient  writing 
with  the  view  to  its  analysis  and  exposition,  and  to  them,  in  due 
order,  must  we  respond,  by  way  of  preliminaries  to  entrance 
upon  the  exposition  itself. 

1.  What  is  it?    A  writing  about  Messiah. 

2.  Whence  came  it  ?    The  canonical  authority. 

3.  To  whom  is  it  sent  ?    To  the  Hebrew  Christians. 

4.  In  what  form  ?    An  epistle. 

5.  By  whom  written  ?    By  Paul  the  apostle. 

6.  In  what  language  ?    Greek. 

7.  For  what  grand  end  ?  To  dissuade  from  apostasy  and  to 
feed  the  life  of  the  Church, 

8.  How  to  be  used  as  food  ?    By  diligent  study. 

1.  This  is  a  writing  concerning  the  Son  of  God,  considered  and 
viewed  as  the  Messiah.  Thus  is  it  announced  in  the  very  first 
sentence :  "  God  hath  in  these  last  days  spoken  unto  us  by  his 
Son,  whom  he  hath  appointed  heir  of  all  things."  The  humilia- 
tion, obedience,  suffering,  death,  exaltation  and  reign  of  the 
Lord's  Messiah,  his  prophetic,  kingly  and  priestly  offices,  are 
largely  discussed.  Jesus  Christ,  God's  anointed,  the  Messiah,  is 
constantly  held  up  to  view,  "  the  same  yesterday,  to-day  and  for 
ever ;"  and  it  is  through  Jesus,  IMessiah,  that  the  redeemed  are 
made  perfect  in  every  good  work,  to  do  the  will  of  God. 

2.  This  writing  is  canonical — that  is,  it  "is  given  by  inspira- 
tion of  God,  and  is  profitable  for  doctrine,  for  reproof,  for  cor- 
rection, for  instruction  in  righteousness,"  and  has  been  received 
by  the  Church  as  part  of  the  divine  record.    Because  it  was  ad- 


INTRODUCTION.  9 

dressed,  as  we  shall  see,  to  Hebrew  Christians,  and  in  the  Greek 
language,  it  was  long  recognized  and  in  use  in  the  Eastern 
Churches  before  it  became  known  and  received  by  the  Roman 
and  more  Western  Churches  as  among  the  sacred  books.  But 
in  Palestine,  Egypt  and  the  East  it  was  univereally  accepted. 
Eusebius,  the  father  of  Church  history,  in  his  catalogue  of  the 
inspired  books,  reckons  among  them  the  fourteen  Epistles  of 
Paul,  to  make  which  number  this  must  have  been  counted. 
Peter,  in  his  Second  Epistle,  iii.  15,  refers  to  it  as  Paul's,  thus 
recognizing  its  authority :  "  And  account  that  the  long-suffering 
of  our  Lord  is  salvation  ;  even  as  our  beloved  brother  Paul  also, 
according  to  the  wisdom  given  unto  him,  hath  written  unto 
you."  Paul  was  its  author,  and  that  by  wisdom  given  unto 
him  by  divine  inspiration.  Its  late  reception,  not  rejection,  by 
the  Western  Churches,  is  easily  accounted  for.  The  extreme 
difficulty  of  multiplying  copies,  when  it  must  be  done  by  the  pen 
and  on  parchment,  made  it  very  expensive,  and  the  Christians 
then  were  persecuted  and  poor.  The  Latin  language  was  used 
in  the  West ;  the  Jews  were  not  numerous  in  the  West,  and  yet 
more  numerous  than  popular.  There  was  very  little  commerce 
with  Palestine  affording  facilities  of  intercommunication,  and 
there  was  nothing  in  the  literature  of  the  Jews  at  this  time  to 
create  a  demand  at  Rome  for  books  relating  to  Hebrew  theology. 
This  tardiness  of  knowledge  and  recognition  is  not  surprising, 
but  was  to  have  been  expected.  Peter,  moreover,  refers  to  the 
depth  and  difficulty  of  its  theology  as  resulting  from  wisdom 
supernatural ;  and  this,  in  fact,  constitutes  the  evidence  by  which 
the  Epistle  forced  itself  upon  the  convictions  and  judgment  of 
the  learned  and  the  unlearned,  and  doth  so  unto  this  day.  Holy 
Scripture  receives  not  its  evidence  and  force  of  truth  from  human 
testimony.  "  The  authority  of  the  Holy  Scripture,  for  which  it 
ought  to  be  believed  and  obeyed,  dependeth  not  upon  the  testi- 
mony of  any  man  or  Church,  but  wholly  upon  God  (who  is  truth 


10  INTRODUCTION. 

itself),  the  author  thereof,  and  therefore  it  is  to  be  obeyed  be- 
cause it  is  the  word  of  God."     Confession  of  Faith,  i.  4. 

3.  The  manna  was  sent  to  the  Israelites — the  people  of  God, 
the  Church  in  the  nation,  the  nation  in  the  Church.  They  could 
not  imijart  it  to  other  nations.  It  could  not  be  kept,  treasured 
up,  packed  and  labeled  for  transportation.  There  Ls  no  express 
prohibition  of  it  to  strangers ;  but  its  fall  being  limited  to  the 
neighborhood  of  the  camp,  and  its  perishing  nature,  would  seem 
to  restrict  its  use  to  Israelites,  and  strangers  might  not  eat  of  it 
vmless  they  were  circumcised  and  became  of  Israel — members  of 
the  Church  and  citizens  of  the  commonwealth.  In  like  manner, 
the  Holy  Scriptures,  and  this  Epistle  especially,  are  given  to  the 
professing  Hebrew  people.  This  is  assumed  and  presupposed  in 
it,  not  asserted  or  proved.  The  very  first  verse  implies  it.  God 
spake  in  time  past  unto  the  fathers  by  the  prophets.  And  the 
whole  discussion  is  about  affairs  intelligible  only  by  those  famil- 
iar with  the  Old  Testament  writings.  Peter,  moreover,  settles 
this  point;  for  in  Second 'Epistle  iii.  15,  he  states  that  "Paul 
hath  written  unto  you."  To  the  same  whom  Peter  addressed 
did  Paul  write.  But  in  verse  1  he  says,  "This  second  epistle, 
beloved,  I  now  write  unto  you ;"  to  the  same  to  whom  he  wrote 
the  first  he  writes  this  second.  But  the  first  he  addressed  ex- 
pressly "to  the  strangers  (sojourners)  scattered  throughout  Pou- 
tus,  Galatia,"  etc.  The  word  here  rendered  "strangers"  is  the 
same  as  translated  in  Heb.  xi,  13  "pilgrims;"  and  the  term 
"scattered"  is  the  same  that  occurs  in  James  i.  1,  "scattered 
abroad" — literally,  "to  the  twelve  tribes  in  the  dispersion." 
Hence  it  is  plain  that  this  Epistle  was  sent  to  Hebrew  Chris- 
tians. 

But  most  naturally  would  it  be  sent  to  the  centre  of  the 
Church's  operations.  At  Jerusalem  was  still  located  the  mis- 
sionary board  which  superintended  the  missions  of  the  Church, 
and  the  desolations  and  ruin,  to  enable  them  to  meet  which  is 


INTRODUOTION.  11 

one  object  of  this  letter,  must  occur  in  Palestine  and  in  the  city 
of  Jerusalem.  We  might  therefore  reasonably  expect  the  prophy- 
lactic remedy  to  be  applied  where  the  virulence  of  the  disease 
was  to  display  itself.  As  the  Hebrew  Christians  of  Jerusalem 
and  Judea  were  doomed  to  behold  the  terrible  desolations  of 
Zion,  the  sack  of  the  city,  the  destruction  of  the  temple,  the  total 
ruin  and  desecration  of  all  that  had  been  grand  and  imposing  in 
the  gorgeous  ritual  established  by  Moses,  so  ought  they  to  be 
doubly  and  first  fortified  against  desponding  fears  and  the  peril 
of  abandoning  all  hope  in  God.  These  reasonable  expectations 
were  duly  realized.  History  confirms  them,  and  in  so  doing 
gives  a  rational  response  to  the  question,  why  this  writing  was  so 
long  neglected  or  unknown  in  Rome  and  the  other  Western 
Churches. 

Whether  the  title,  "The  Epistle  to  the  Hebrews,"  usually 
found  as  a  caption,  was  part  of  the  letter  itself,  or  was  prefixed 
by  human  authority,  is  matter  of  doubtful  disputation,  and  of 
little  consequence. 

4.  The  form  of  the  manna  is  noted — a  small,  round,  white 
thing,  like  coriander  seed.  So  the  form  of  this  instrument  of 
writing  may  be  noted.  Inadvertently  or  by  necessity,  it  has  been 
already  mentioned  as  an  epistle.  Like  the  manna,  its  form 
appears  at  first  inspection,  whilst  its  substance  remains  to  be 
scrutinized  before  it  can  be  well  understood.  That  it  is  ad- 
dressed to  persons  absent  is  obvious,  and  yet  the  ordinary 
caption  or  heading  required  by  the  fashion  of  the  times  in  epis- 
tolary communications  is  omitted.  All  the  Epistles,  except  this 
and  John's  first,  have  the  caption — viz.,  the  name  and  generally 
the  official  designation  of  the  author.  Our  modem  practice  is  to 
subscribe,  and  not  to  superscribe  or  prefix,  them.  But  the  epis- 
tolary character  is  made  plain  at  the  close,  where  the  compli- 
ments, in  usual  form,  are  delivered,  and  where  it  is  expressly 


12  INTRODUCTION. 

declared,  "I  have  written  a  letter  to  you  in  few  words."  This 
introduces  our — 

5th  preliminary:  By  whom  was  it  written?  The  Church  has 
long  since  decided  this  by  prefixing  thereto  the  name  of  Paul. 
The  omission  of  the  superscription,  and  a  supposed  difference  of 
style  from  his  other  Epistles,  are  the  chief  objections  to  recog- 
nizing Paul  as  the  author. 

As  to  the  former,  we  may  remark  that,  of  the  twenty-one 
Epistles,  this  and  John's  first  are  the  only  ones  which  omit  the 
name.  Now,  if  the  omission  be  proof  against  Paul's  authorship, 
why  not  against  John's?  or  why  not  against  Barnabas',  or  Luke's, 
or  any  person's  whatever?  But  as  Paul  superscribes  his  name 
in  thirteen  Epistles,  and  good  reasons  can  be  shown  for  his  with- 
holding it  in  the  fourteenth,  the  omission  is  proof  in  his  favor. 
Of  these,  the  chief  is  because  prejudices  had  arisen  against  him 
amongst  the  Jews,  so  strong  as  on  one  occasion  to  cause  his 
arrest  at  Jerusalem,  and  his  subsequent  transportation  to  Rome 
in  chains  as  a  malefactor.  However  unjust  the  accusation  and 
unreasonable  the  prejudice,  it  is  not  easy  not  to  see  how  it  might 
present  an  obstacle  to  the  candid  reception  of  a  discussion  bear- 
ing his  name ;  whereas  this  discussion,  being  argumentative  and 
founded  wholly  on  Old  Testament  Scripture,  would  be  much 
more  likely  to  reach  the  judgment  and  control  the  conscience, 
all  preconceived  prejudice  out  of  the  way,  just  as  an  honest  jury 
altogether  unacquainted  and  disconnected  with  the  facts  of  the 
case,  except  as  revealed  in  the  evidence,  are  most  likely  to  ren- 
der a  verdict  according  to  truth.  A  letter  written  from  Italy,  as 
this  was,  and  especially  from  Rome,  whither  Paul  had  been  car- 
ried in  chains  because  of  alleged  misconduct  at  Jerusalem — from 
Rome,  the  foe  of  the  Jews,  and  soon  to  be  the  scourge  and  terror 
and  destruction  of  the  Jewish  people — would,  of  necessity,  be 
received  by  this  people  witli  jealous  caution.  But  prefix  the 
name  of  Paul,  so  hated  by  many  in  the  devoted  city,  and  hos- 


INTEODUCTION.  13 

tility  and  bitterness  are  aroused  which  go  far  to  shut  the  eye  of 
reason  and  bewilder  the  conscience,  and  so  lead  to  a  foregone 
conclusion  contrary  to  truth  and  right. 

Besides,  Paul  was,  by  special  eminence,  the  missionary  to  the 
Gentiles.  He  had  been  so  designated  at  his  conversion,  on  the 
way  to  Damascus,  Acts  ix.  16;  and  he  had  been  ordained  an 
evangelist  and  missionary  to  the  Gentiles  by  fasting  and  prayer 
and  the  laying  on  of  hands,  Acts  xiii.  1^.  "  Why,  then,  should 
this  man,"  might  the  Hebrews  in  Judea  exclaim,  "who  had 
been  ordained  and  sent  to  the  ignorant  heathen,  assume  to  him- 
self the  ofhce  of  teaching  us  out  of  our  own  Scriptures  ?  Let  him 
follow  his  own  calling  and  execute  his  own  commission,  and  not 
presume  to  enlighten  the  children  of  Abraham  and  the  disciples 
of  Moses."    , 

The  argument  against  Paul's  authorship,  deduced  from  sup- 
posed difference  of  style  in  this  from  his  other  Epistles,  is  fanci- 
ful ;  matter  of  taste ;  the  creature  of  imagination.  On  the  con- 
trary, whilst  we  admit  occasional  diversity  in  rhetorical  figure, 
such  as  the  peculiarity  of  his  matter  demanded,  we  insist  that 
the  logical  methods  in  this  Epistle  are  most  decidedly  Paulian. 
You  have  the  same  "sword  of  the  Spirit"  as  in  the  others,  espe- 
cially those  to  the  Romans,  Galatians  and  Ephesians.  You  see 
the  same  flash  of  the  Heaven-tempered  weapon ;  the  same  unerr- 
ing direction  of  every  sweep  of  his  claymore ;  the  same  melting 
away  before  him  of  the  hostile  ranks  of  foes  to  God  and  his  truth ; 
the  same  unity  of  sentiment  and  purpose — the  glory  of  Messiah 
in  the  salvation  of  lost  men.  This  sameness — we  do  not  say 
similarity,  but  this  sameness — of  logical  method  and  substance,  in 
our  humble  judgment,  constitutes  the  irresistible  internal  evi- 
dence of  authorship.  No  man  since  the  days  of  Isaiah  could  be 
the  author  of  the  Epistle  to  the  Hebrews  but  Paul,  the  Mis- 
sionary to  the  Gentiles. 

6.  Confirmatory  of  this  is  our  sixth  preliminary  remark,  in 
2 


14  INTEODUCTION. 

answer  to  the  inquiry,  In  what  language?  The  commonly 
received  opinion  is  the  true  one.  It  was  originally  written,  as  we 
have  it  now,  in  Greek.  This  truth  acquires  a  strong  presumption 
from  the  fact  that,  as  far  back  as  historical  notices  of  it  can  be 
traced,  it  is  recognized  as  a  Greek  document.  Paul  was  born  a 
Roman  citizen  at  Tarsus,  a  city  of  some  celebrity  for  its  commerce 
and  its  schools,  in  which,  doubtless,  the  Greek  language,  then  ver- 
nacular in  Western  Asia,  and  spoken  by  educated  men  all  over 
the  East,  was  critically  studied.  No  controversy  has  ever  existed 
as  to  the  thirteen  Epistles.  All  admit  that  this  missionary  to  the 
heathen  wrote  in  Greek  ;•  and  as  we  have  the  fourteenth  in  that 
tongue,  it  has  the  right  of  prescription,  and  the  burden  of  proof 
lies  on  the  opponent  of  this  view.  It  has  been  argued  that,  being 
addressed  to  Jewish  Christians,  it  ought  to  be  in  Hebrew.  But 
Paul,  writing  to  the  Romans,  used  the  Greek  language.  Besides, 
pure  Hebrew  was  not  spoken  in  Judea  at  this  time.  Their  ver- 
nacular was  a  compound  of  Hebrew,  Chaldee  and  Syriac,  and  no 
one  of  the  elements,  any  more  than  the  composite  result  of  their 
commixture,  could  at  that  time  have  been  used  as  the  vehicle 
of  this  grand  discussion,  with  equal  hope  of  success,  as  Paul's 
vernaculai". 

The  idea  of  its  being  Avritten  in  Hebrew  and  translated  into 
Greek  meets  with  two  serious  objections,  utterly  insurmount- 
able— viz.,  first,  no  historian  has  ever  professed  to  have  seen  a 
Hebrew  manuscript  of  it ;  and  secondly,  it  bears  on  its  face  the 
ease  and  smoothness  of  an  original,  and  nothing  at  all  of  the 
cramp,  stiffness,  and  awkward  constructions  of  a  translation. 

Moreover,  had  it  been  written  in  Hebrew,  it  were  impossible 
to  explain  those  passages  where  citations  from  the  Old  Testa- 
ment are  translated  into  Greek — "  first  being  by  interpretation 
king  of  righteousness,  and  after  that  also  king  of  Salem,  which  is 
king  of  peace,"  vii.  2.  He  translates  the  Hebrew  name  of  the 
ancient  priest,  which  is  composed  of  two  words,  Melek,  king, 


INTEODUCTION.  15 

and  Tzedek,  righteousness ;  so  also  Salem,  a  Hebrew  word  that 
means  peace.  Now,  such  interpretation  would  be  useless  and 
senseless,  if  he  were  writing  in  Hebrew.  So  John  i.  41 :  "  We 
have  found  the  Messias,  which  is,  being  interpreted,  the  Christ ;" 
and  42 :  "  Thou  shalt  be  called  Cephas,  which  is,  by  interpreta- 
tion, Petros,"  or  in  English,  "  a  stone."  And  in  ver.  38 :  "  They 
said  unto  him,  Rabbi  (which  is  to  say,  being  interpreted, 
Master)." 

7.  Our  next  inquiry,  drawn  forth  by  the  exclamation,  "  Manna !" 
regards  the  grand  design  of  the  Epistle.  This  is  to  dissuade  the 
Hebrews  from  apostasy — i.  e.,  to  guard  them  against  renouncing 
the  faith  of  Jesus  the  Son  of  God ;  or,  to  state  it  in  a  positive 
form,  to  persuade  them  to  hold  fast  the  profession  of  their  faith 
firm  unto  the  end.  This  grand  end  must  be  our  guiding  star — 
our  Star  of  Bethlehem — from  which  we  may  not  turn  away  our 
eye.  In  so  stating,  we  lay  down  a  universal  law  of  hermeneutics. 
He  who  will  give  the  true  interpretation  of  any  instrument  of 
writing,  must  first  read  and  study  it,  until  he  catches  its  spirit,  its 
master-thought,  its  leading  idea,  the  essential  jirinciple  of  its 
unity.  As  perspicuity  is  the  first  and  highest  quality  of  style,  so 
unity  is  the  j^rime  excellence  toward  perspicuity.  Every  honest 
man  that  speaks  or  writes,  does  so,  because  he  has  something  to 
utter — some  idea  or  thought,  whose  communication  he  believes 
will  be  profitable  to  the  hearer  or  reader.  Some  sj^eakers,  in- 
deed, we  have  known,  who  were  not  listened  to,  who  speak,  not 
because  they  have  anything  to  say,  but  simply  because  they  wish 
to  make  a  speech.  These  we  exclude,  when  we  afiirm  that  every 
honest  speaker  or  writer  designs  to  utter  some  useful  thought. 
Let  the  expositor  of  any  writing,  first  of  all,  make  himself  ac- 
quainted with  this,  and  then  regulate  his  detail  in  reference  and 
subordination  to  it.  This  laborious  and  important  service  has 
been  accomplished  by  many  learned  and  successful  expositors ; 
and  by  none  that  have  come  under  our  eye  more  efficiently  than 


16  INTRODUCTION. 

by  the  two  to  whom  we  are  most  indebted — Dr.  John  Owen  and 
Dr.  John  M.  Mason.  These,  and  others  too,  have,  after  most 
IJatient  and  painstaking  effort,  elaborated  the  principle  of  unity 
above  stated.  This  Epistle  is  a  dehortation  from  apostasy;  or, 
positively  stated,  its  grand  design  is  to  gather  up,  prepare  and 
minister  the  spiritual  food — the  heaven-descended  manna — for 
the  sustentation  of  the  life  of  the  Church.  Accordingly,  we 
shall  find  here  the  entire  gospel  of  God's  salvation — all  the  great 
elements  of  evangelical  truth.    And  lastly,  as  to  preliminaries, 

8.  This  manna  is  to  be  prepared,  by  grinding  it  in  the  mill  of 
a  searching  and  sound  criticism,  or  beating  it  in  the  mortar  of 
an  infallible  and  eternal  logic.  "  And  Paul,  as  his  manner  was, 
.  .  .  reasoned  with  them  out  of  the  Scriptures;  opening  and 
alleging  that  Christ  must  needs  have  suffered,  and  risen  again 
from  the  dead :  and  that  this  Jesus,  whom  I  preach  unto  you,  is 
Messiah."  This  characteristic  of  our  apostle  alone,  ought  to 
satisfy  any  man  capable  of  appreciating  an  argument,  that  none 
but  he  could  have  written  this  letter.  Here  is  our  pattern.  We 
must  search  the  Scriptures,  not  confining  ourselves-  within  the 
bounds  of  the  letter  itself;  but  referring  to  the  contexts  whence 
it  makes  citations ;  comparing  Scripture  with  Scripture ;  and  so 
following  the  analogies  of  the  faith,  that,  under  the  guidance  of 
the  Holy  Spirit,  we  may  reach  satisfactory  conclusions  as  to 
what  is  His  mind  and  will  in  those  portions  of  the  inspired 
records  that  come  under  our  investigation.  And  this  will  we 
do,  if  God  permit. 


T 


COMMENTAET 


Epistle  to  the  Hebrews. 


CHAPTER  I. 


Verses  1-4.  "  God,  who  at  sundry  times,  and  in  diverse 
manners,  spake  in  time  past  unto  the  fathers  by  the  pro- 
phets, hath  in  these  last  days  spoken  unto  us  by  lih  Sou, 
whom  he  hath  appointed  Heir  of  all  things,  by  whom  also 
he  made  the  worlds  ;  Who,  being  the  brightness  of  Ms  glory 
and  the  express  image  of  his  pei'son,  and  upholding  all 
things  by  the  word  of  his  power,  when  he  had  by  himself 
purged  our  sins,  sat  down  on  the  right  hand  of  the  majesty 
on  high  ;  being  made  so  much  better  than  the  angels,  as  he 
hath  by  inheritance  obtained  a  more  excellent  name  than 
they." 

The  logical  analysis  op  the  Epistle  is  presented  to 
us  in  this  one  complex  sentence.  A  comparison  is  instituted 
between  the  Mosaic  and  the  Evangelical  or  Messianic  dis- 
pensations. This,  as  most  comparisons,  reveals  points  of 
agreement  and  points  of  difference.  The  former,  coinciding 
with  the  views  of  the  Hebrews  (professors  of  Christianity  or 
not),  need  no  argumentation,  and  are  simply  named  and 
passed  by  as  matter  of  mutual  agreement.  Even  the  ques- 
2*  17 


18  COMMENTARY   ON    THE 

tion  of  the  Messiah,  long  promised  aud  expected,  was  not  a 
subject  of  controversy ;  nor  even  the  question,  whether  Jesus 
of  Nazareth  is  he  that  should  come.  This  was  admitted  by 
those  to  whom  the  letter  is  primarily  addressed.  They  held 
the  doctrines  of  the  Bible  concernmg  Messiah  ;  and  moreover 
that  this  Jesus  is  he. 

1.  The  first  poiut  of  agreement  between  these  two  dispen- 
sations, or  administrations  of  the  covenant  guaranteeing 
mercy  to  lost  men,  lies  in  the  sameness  of  their  origin — 
God  is  the  author  of  both.  God  spake  by  Moses ;  God 
speaks  by  his  Son.  Obviously,  then,  it  is  the  Father — the 
divine  essence,  in  the  person  of  the  Father,  it  is,  that  pre- 
sides over  the  whole  economy  of  redemption,  and  rules  and 
regulates  all  the  movements  of  mercy.  The  mission  of  the 
Son  and  of  the  Holy  Spirit,  and  all  their  operations,  are 
directed  by  the  Jehovah  in  the  first  person. 

2.  They  agree  in  this,  that  the  communication  in  both  is 
mediate.  Direct  intercourse  between  God  and  his  people 
does  not  occur,  but  he  speaks  through  mediators.  In  this 
they  agree  ;  whilst,  of  course,  the  mediators  are  diverse,  as 
we  shall  see. 

3.  It  hence  follows,  that  the  oral  communications — the 
messages  as  spoken,  and  the  matter  of  them  as  committed  to 
writing — are  of  divine  authority.  The  apostle  thus  com- 
pliments by  coinciding  with  his  Hebrew  brethren,  in  his 
supreme  regard  for  the  lively  oracles,  and  so  recognizes 
along  with  them  the  sacred  Scriptures  as  the  basis  of  future 
discussion.  "  Thus  saith  the  Lord " — thus  and  thus  it  is 
written,  closes  up  controversy  and  excludes  gainsaying. 

Points  of  difference,  revealed  by  comparison,  are  more 
numerous  and  lead  us  into  our  exposition  of  terms.     And — • 

(1.)  As  to  the  mode.  Our  translation  has  it,  "  at  sundry 
times;"  more  literally,  as  all  scholars  agree,  "  in  many  parts." 
This  refers  to  the  different  portions  of  the  Old  Testament 


EPISTLE  TO   THE   HEBREWS.  19 

revelations,  which  were  communicated  by  about  thirty  dif- 
ferent writers  and  thirty-nine  distinct  books.  Besides, 
many  of  these  books — such  as  the  Psahus,  Isaiah,  Jeremiah, 
etc. — contain  many  portions  separate  from  other  parts  and 
delivered  at  different  times.  Assuming  that  Moses  wrote 
first  at  Sinai,  which  was  fourteen  hundred  and  ninety-one 
years  before  Christ ;  and  that  Malachi  closed  the  canon,  four 
hundred  and  twenty  years  before  Christ,  these  holy  writings 
are  spread  over  a  period  of  at  least  one  thousand  and  seventy- 
one  years.  This,  doubtless,  is  the  reason  why  our  translators 
render  the  word  xoXuixepwq  "  at  sundry  times,"  expressing 
the  historical  truth,  but  not  all  of  it,  nor  even  the  leading 
idea :  the  viany  parts  being  most  prominent,  but  necessarily 
involving  sundry  times. 

(2.)  "  In  diverse  manners  "  is  more  literal — still  more 
so,  if  we  render  noXurpunw';,  in  viany  ways.  And  here  ref- 
erence is  had — (a),  To  the  audible  voice,  as  to  Moses  atHoreb, 
on  Sinai,  aud  elsewhere ;  as  to  Joshua  at  Jordan,  as  to  Isa- 
iah, Jeremiah,  as  to  Elijah,  and  others.  (6),  The  writing 
on  the  stone  tables,  (c).  In  dreams,  as  to  Joseph,  Isaiah, 
Daniel,  etc.  (d),  In  visions,  where  the  bodily  senses  as 
external  are  locked  up  and  the  imagery  of  thought  is  pre- 
sented to  the  mind  independently  of  the  senses,  as  to  Abram, 
Gen.  XV.  31 ;  Job  iv.  13  ;  Dan.  ii.  28,  iv.  5,  vii.  1,  Isaiah, 
Ezekiel,  etc.  (e),  In  plain  language,  in  parables,  in  alle- 
gories, etc.  Some  of  these  many  toays  contrast  and  differ 
from  those  under  the  New  Testament,  not  so  much  in  their 
principle  as  to  the  extent  in  which  they  are  practiced, 
being  seldom  resorted  to.  But  we  have  examples  in  John's 
apocalyptic  visions,  in  Peter's  great  sheet,  and  his  dream 
therewith  connected.  Nor  do  the  many  parts  differ,  but  in  de- 
gree and  in  time ;  there  being  twenty-seven  parts,  or  separate 
books,  and  ten  different  writers ;  and  the  writing  was  all 
accomplished  within  the  brief  period  of  forty-four  years. 


20  COMMENTARY    ON    THE 

(3.)  The  third  point  of  comparison  and  contrast,  regards 
the  parties  addressed — to  the  fathers,  to  %is.  I  see  no  reason 
whj  we  may  not  comprehend  among  the  fathers,  Abraham 
and  Noah  and  MethuseLih  and  Enoch,  and  all  the  worthies 
who  preceded  the  Saviour's  advent.  That  he  qmke  unto 
them  is  undoubted,  although  the  matter  spoken  was  not 
written  prior  to  Moses.  This  does  not,  however,  conflict 
with  the  idea,  that  the  Hebrew  nation  is  peculiarly  and 
emphatically  comprehended  under  the  term  fathers.  To 
that  people  above  all  were  the  lively  oracles  addressed ;  and 
for  the  use  and  improvement  of  their  teachings,  in  a  very 
especial  manner,  were  the  seed  of  Abraham  responsible ;  and 
these  leading  men  were  the  medium  of  instruction  to  the 
masses  of  the  people — the  children  learned  of  the  fathers. 

The  other  side  of  the  contrast — to  us — though  primarily 
including  the  Jewish  believers,  covers  all  Avithiu  the  limita- 
tion of  time  called  the  last  days.  To  us  is  the  gospel 
preached  as  well  as  unto  them. 

(4.)  And  this  presents  another  point  of  comparison — in 
time  past ;  or  more  literally  anciently :  it  leaves  the  poi'tion 
of  duration  or  time  very  indefinite,  covering,  it  may  be,  all 
antiquity.  Correspoudently  indefinite  is  the  expression, 
these  last  days.  The  terms  seem  to  suggest  rather  the  rela- 
tions of  the  times,  as  to  antecedence  and  subsequence,  than 
proportion  of  duration.  If  we  apply  the  former  to  all  past 
ages  wherein  God  spake  to  the  fathers,  then,  the  last  of  these 
days,  or  these  last  days,  must  embrace  all  the  ages  in  which 
God  spake  by  his  Son  ;  and  the  question  forces  itself  upon 
us,  whether  this  phrase  marks  the  jieriod  in  and  at  which 
the  Son  spoke  directly  and  personally,  or  designates  the 
wlu)le  times  in  which  he  speaks  by  the  words  as  recorded 
))y  his  inspired  penmen — that  is,  the  whole  period  of  the 
gospel  dispensation.  Owen  objects  to  this  last,  and  makes 
it  refer  to  "  the  last  days  of  the  Judaical  Church   and 


EPISTLE   TO   THE   HEBREWS.  21 

State,"  and,  of  course,  applies  it  to  the  personal  ministry 
of  Messiah  mainly,  '"'though  not  solely  intended."  If  the 
reading,  "the  last  of  these  days,"  could  be  established,  it 
would  decide  with  Owen.  This,  however,  has  not  been 
done,  and  probably  cannot ;  and  if  not,  the  application  to 
the  more  extended  period  of  the  gospel  dispensation,  and 
the  authoritative  speaking  of  the  Son,  in  the  writings  in- 
spired by  him  (He  wrote  nothing  himself),  would  seem  to 
be  the  better  interpretation.  For  the  phrase,  thus  taken, 
covers  the  other  sense — that  is,  takes  in  the  close  of  the 
Jewish  times ;  which  use  corresponds  with  Isa.  ii.  2 :  "  And 
it  shall  come  to  pass  in  the  last  days,  that  the  mountain  of 
the  Lord's  house  shall  be  established  in  the  top  of  the 
mountains,  and  shall  be  exalted  above  the  hills :  and  all 
nations  shall  flow  unto  it."  Gen.  xlix.  1,  referred  to  by 
Owen  as  proof,  does  not  sustain  him  in  limiting  the  phrase 
to  the  personal  ministration  of  Christ  in  the  days  of  his 
flesh — "  that  I  may  tell  you  what  shall  befall  you  in  the 
last  daysy  But  among  Jacob's  predictions  are  some  mat- 
ters which,  like  those  just  quoted  from  Isaiah,  do  not  come 
within  the  period  of  this  personal  ministration.  V.  10, 
"The  sceptre  shall  not  depart  from  Judah  until  Shiloh 
come,  and  unto  him  shall  the  gathering  of  the  people  be." 
This  gathering  occurred  after  his  personal  ministry  was 
ended.  The  prophecy  of  Daniel  concerning  "what  shall 
be  in  the  latter  days"  (ii.  28)  refers  to  some  things  not  yet 
accomplished.  And  in  2  Tim.  iii.  1,  "  that  in  the  last  days 
perilous  times  shall  come,"  certainly  refers  to  the  Papal 
apostasy,  which  occurred  not  until  six  centuries  after  the 
personal  ministration  of  .the  Son  had  closed.  This  exposi- 
tion is  preferred  by  Prof.  Sampson  in  his  excellent  critical 
work,  p.  44 :  "  In  the  New  Testament,  the  phrase  is  frequent 
under  different  forms  of  equivalent  meaning,  in  all  of  them 
designating  Messianic  times,  but  referring  more  particularly 


22  COMMENTARY    ON    THE 

to  different  periods  of  it.  Thus,  in  Acts  ii.  17,  Heb.  i.  1, 
and  1  Pet.  i.  20,  it  refers  to  apostolic  times,  and  in  2  Tim, 
iii.  1,  James  v.  3,  2  Pet.  iii.  3,  to  later  times  near  Christ's 
second  coming." 

(5.)  Another  point  of  contrast  is  the  media  of  communi- 
cation— hy  the  prophets  and  hy  his  Son.  The  literal  mean- 
ing of  the  Greek  word  prophet — a  word  which  we  have 
adopted  into  our  language — is  simply  one  who  speaks  before- 
hand— who  describes  events  before  they  come  to  pass.  It 
implies  foreknowledge ;  and  when  the  event  lies  in  the  dis- 
tant future  and  is  not  capable  of  being  known,  like  an 
eclipse,  by  calculation,  it  proves  the  projihet  to  be  inspired 
of  God,  for  prescience  of  the  far-off  future  belongs  only  to 
Him  "  who  worketh  all  things  after  the  counsel  of  his  own 
will."  Foreknowledge,  in  the  order  of  nature  and  of  human 
intelligence,  depends  on  foreordination.  I  know  that  when 
the  minute  and  hour  hands  meet  over  a  certain  figure,  the 
clock-hammer  will  strike  the  bell  twelve  times  ;  I  know  this, 
because  I  know  that  a  system  of  instrumentalities  has  been 
arranged,  foreordained,  to  bring  about  this  result.  Pre- 
diction of  distant  events,  such  as  mock  at  and  lie  beyond 
all  human  calculation,  proves  the  man  who  makes  it  to  be 
a  prophet  in  the  generic  meaning  of  the  word.  But  this 
meaning  is  modified  in  scriptural  usage;  and  he  is  a  prophet, 
who  stands  between  God  and  men,  and  makes  known  to 
them  God's  teachings,  whether  they  relate  to  future  events 
or  not — as  Moses  communicated  much  to  Israel  tliat  was 
not  prediction  of  future  events ;  so  did  Paul,  and  Peter,  and 
David  and  others.  Accordingly,  in  the  New  Testament, 
evangelists  who  read  and  expounded  the  Scriptures  to  the 
people  are  accounted  prophets.  Paul,  in  1  Cor.  xiv.,  makes 
this  plain ;  he  shows  that  "  he  that  prophesieth  speaketh 
unto  men  to  edification,  and  exhortation,  and  comfort;  he 
that  prophesieth  edifieth  the  church ;"  and  he  proves  at 


EPISTLE   TO   THE    HEBREWS.  23 

length  the  superiority  of  one  who  performs  this  function  to 
those  who  exercise  miraculous  gifts,  and  urges,  "  Covet  to 
prophesy." 

God  anciently  spoke  in  the  prophets;  in  these  last  days, 
IN  his  Son.  This  close  rendering  gives  at  once  an  insight 
into  the  nature  of  inspiration.  The  Spirit  of  God  took  pos- 
session of  the  body,  mind  and  heart  of  the  men,  and  used 
them  as  God's  instruments  for  the  utterance  of  his  words, 
and  in  the  writing  controlled  the  hand  and  the  pen.  "  For 
the  prophecy  came  not  in  old  time  by  the  will  of  man :  but 
holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Ghost."  2  Pet.  i.  21.  And  in  1  Pet.  i.  11  he  lets  us  know, 
that  the  prophets  were  so  completely  instrumental  in  God's 
hand,  that  sometimes  they  did  not  understand  the  meaning 
of  the  Spirit's  language  which  they  had  spoken  or  written : 
"Searching  what,  or  what  manner  of  time,  the  Spirit  of 
Christ  which  was  in  them  did  signify,  when  it  testified  be- 
forehand the  sufferings  of  Christ,  and  the  glory  which 
should  follow."  Daniel  also  confesses  (xii.  6),  "  And  I 
heard,  but  I  understood  not :  then  said  I,  O  my  Lord,  what 
shall  be  the  end  of  these  things?  And  he  said.  Go  thy 
way,  Daniel :  for  the  words  are  closed  up  and  sealed  till 
the  time  of  the  end."  Doubtless,  much  of  the  language 
which  he  uttered,  was  as  unintelligible  to  Balaam  as  were 
her  own  utterances  to  the  ass  on  which  he  rode.  In  the 
former  case,  the  words  were  no  more  those  of  the  speaker 
than  in  the  latter.  Much  against  his  own  desires,  the 
Eastern  soothsayer  proclaimed  to  the  affrighted  and  en- 
raged king  the  sure  word  of  true  prophecy.  What  concep- 
tions had  the  wicked  prophet  of  the  spiritual  beauty,  glory 
and  felicity  of  God's  redeemed  Church,  or  of  the  grandeur 
and  majesty  of  the  Star  that  should  arise  out  of  Jacob? 
With  the  light  of  thirty-three  centuries,  and  that  Star,  now 
the  Sun  of  righteousness,  shining  into  our  understandings, 


24  COMMENTARY    ON   THE 

how  little — oil  how  little! — do  we  yet  know  of  the  felicity, 
beauty  and  glory  of  our  divine  Lord  and  of  the  Church 
which  he  hath  redeemed  with  his  own  blood !  How  very 
imperfect,  then,  must  have  beeu  the  views  of  this  ancient 
seer  whose  soul  was  absorbed  with  the  love  of  gold !  No ; 
the  words  are  God's:  "All  Scripture" — all  the  sacred 
writings — "  are  given  by  inspiration  of  God  ;"  and  the  men 
who  "spake  as  they  were  moved"  —  borne  along,  as  the 
original  means — "  by  the  Holy  Ghost,"  had  afterward  to 
study  their  own  language,  and,  like  the  angels  who  desire 
to  look  into  its  meaning,  they  had  fewer  facilities  than  we 
have  now,  and  therefore  less  probabilities  of  success  than 
the  modern  scholar.  Plenary  inspiration  then — an  inspira- 
tion of  the  very  words  and  an  overruling  superintendence 
of  the  writing — is  the  only  true  doctrine  on  this  subject.  It 
is  all  Scripture,  all  the  holy  writings,  which  from  a  child 
Timothy  had  known,  that  Paul  assures  him  are  given  by 
inspiration  of  God,  2  Tim.  iii.  15,  16.  Those  who  deny  the 
plenary  inspiration  of  the  language,  make  a  bold,  reckless 
and  dangerous  advance  toward  utter  infidelity.  If  these 
Avords  are  not  God's,  and  if  we  admit  the  theory  of  inspira- 
tion of  general  ideas,  which  leaves  the  prophet  to  exercise 
his  skill  in  the  selection  of  words  independent  of  any  mov- 
ing and  governing  influence  from  the  spirit  within  him, 
then  we  have  no  inspired  writings.  And  if,  in  speaking, 
there  is  no  controlling  j^ower  of  the  Spirit,  the  message  is 
man's  and  not  God's;  we  cannot  rest  in  the  belief  of  any- 
thing higher,  holier,  safer  than  the  wisdom,  honesty  and 
discretion  of  a  fallible  man.  A  divine  faith,  based  on  a 
merely  human  testimony,  is  the  foundation  of  the  Church, 
and  not  the  word  of  God,  the  rock  of  eternal  truth.  How 
much  this  differs  from  a  denial  of  supernatural  revelation, 
let  the  reader  judge.     From  such  views  of  Scripture,  the 


EPISTLE    TO   THE    HEBREAVS.  25 

Lord  deliver  his  Church,  and  let  the  dumb  ass,  speaking 
with  man's  mouth,  forbid  the  madness  of  such  prophets ! 

The  other  side  claims  our  attention— in  the  Son — in  the 
fathers.  This  contrast  instantly  suggests  natural  relation- 
ship ;  although  there  is  something  of  figure  in  applying  the 
term  fathers  to  persons  far  back  in  the  line  of  descent. 
Still,  father  and  son  are  relative  terms  ;  and  the  relations 
expressed  by  them  are  natural.  We  are  therefore  now  to 
inquire  into  the  Sonship  of  the  Messiah :  and  our  first  re- 
mark is  this  very  assertion,  that  he  is  of  the  same  nature 
with  his  Father.  If  nothing  in  the  context  of  any  writing 
calls  upon  us  to  interpret  words  in  a  figurative  sense,  we 
have  no  right  to  do  it ;  for  this  would  be  not  to  interpret, 
but  to  pervert.  A  letter  writer  speaks  of  the  son  of  the 
President  being  sick  or  dead,  have  you  a  right,  on  the 
faith  of  this  epistle,  to  give  out,  that  the  Secretary  of 
State  is  dead  ?  This  officer  is  appointed  by  the  Pres- 
ident and  is  subordinate  to  him  in  several  respects  similar 
to  that  of  a  son  to  his  natural  parent :  but  can  this  justify 
such  an  interpretation  of  the  letter  and  the  fraudulent 
speculations  and  intrigues  to  which  it  may  give  rise  ?  An 
Indian  chief  calls  the  President  his  Father  ;  does  this  au- 
thorize you  to  charge  the  highest  officer  in  the  nation  with 
having  broken  the  seventh  commandment?  Would  the 
analogies  which  lead  to  this  figurative  use  of  the  word 
father,  justify  you  before  a  legal  tribunal  in  a  suit  for  slan- 
der ?  The  rule  stands  therefore,  that  words  are  to  be  inter- 
preted in  their  plain,  natural  meaning,  unless  the  connection 
shows  that  they  are  used  figuratively.  The  word  Son  must 
here  be  understood  in  its  usual  natural  force,  unless  it  be 
shown  from  the  context  that  the  writer  designed  it  as  a 
figure;  and  this  throws  the  burden  of  proof  on  the  advocate 
of  the  figure.  The  son  partakes  of  the  nature  of  his  father  : 
a  man's  child  inherits  the  properties  of  humanity  :  and  the 
3 


26  ('()M>[EXTARY    ON    THE 

Son  of  God  possesses  the  attributes  of  Godhead.  This  the 
apostle  will  prove  in  due  time.  We  need  add  only  an  ob- 
servation or  two  on  the  figurative  interjiretation  of  the 
Unitarian  school.  They  affirm  that  Son  of  God  is  only  an 
official  title  of  Messiah,  and  does  not  at  all  imply  his  pos- 
session of  the  divine  nature.  Were  this  so,  then  the  names 
Messiah  and  Sou  of  God  mean  the  same  thing  and  may  be 
interchanged  :  and  the  assertion,  Christ  is  the  Son  of  God  is 
resolved  into  Christ  is  Christ :  Messiah  is  Messiah  ;  the  Son 
of  God  is  the  Son  of  God !  Messiah,  translated  into  Greek 
from  the  Hebrew,  becomes  Christ :  into  English,  Anointed. 
These  are  equivalent — rather  identical,  and  are  expressive 
of  official  relation.  Kings  and  priests  were  of  old  intro- 
duced into  office  by  the  application  of  oil  upon  their  person  ; 
this  signifying  the  conferring  of  official  powers  and  official 
qualifications.  The  Lord's  anointed,  in  civil  things,  is  the 
person  on  whom  he  has  laid  the  duty  of  ruling ;  in  sacred 
things,  of  conducting  religious  worship :  so  Aaron  and  his 
sons  ;  so  Saul  and  David,  etc.  So  in  Psalm  ii. :  "  I  have 
anointed  my  king — thou  art  my  Son,  this  day  have  I  be- 
gotten thee  " — and  Ps.  xlv. :  "  God,  thy  God  hath  anointed 
thee  with  the  oil  of  gladness — ;"  and  Ps.  cxxxii.,  "I  have 
ordained  a  lamp  for  mine  anointed."  So  in  Dan.  ix.  25 
"  from  the  going  forth  of  the  commandment  to  restore  and 
to  build  Jerusalem  unto  Messiah  the  Prince  shall  be,"  etc. 
"  And  after  threescore  and  two  weeks  shall  INIessiah  be  cut 
off,  but  not  for  himself."  Messiah  then  is  an  official  title 
of  the  Saviour ;  but  Son  of  God  is  not :  it  signifies  his 
natural  procession  from  the  First  person,  and  intlicates  same- 
ness of  nature. 

This  expression,  therefore,  in  the  Son,  presents  the  doctrine 
of  the  mystical  union  of  the  first  and  the  second  persons  in 
the  Godhead.  The  Father  and  the  Son  are  distinct  in  per- 
sonality, but  one  in  essence — "  thou  Father  art  in  me,  and 


EPISTLE   TO   THE   HEBREWS.  27 

I  in  thee — "  "  he  that  hath  seen  me  hath  seen  the  Father — " 
"  Belie  vest  thou  not  that  I  am  in  the  Father  and  the  Father 
in  me?"  Cheerfully  do  we  admit  that  this  is  a  great  mys- 
tery ;  for  so  it  is  reasonable  to  expect.  If  there  were  nothing 
in  the  mode  of  the  divine  existence  incomprehensible  by 
our  finite  minds,  we  should  in  this  fact  have  ground  of 
doubt  as  to  the  very  being  of  God.  If  there  are  inscrutable 
mysteries  in  our  own  nature,  how  much  more  in  the  infinite 
One  in  Three  and  Three  in  One.  Could  I  comprehend  in 
my  imperfect  understanding  everything  in  the  God  of  the 
Bible,  I  should  say  he  is  not  the  God  that  made  the 
universe.  My  inability  to  form  a  clear  and  definite 
conception  of  this  mutual  in-being  of  the  divine  personal- 
ities included  in  the  Trinity,  creates  a  presumption  of  its 
truth.  The  fact  afiirmed  in  the  doctrine  I  can  believe, 
whilst  the  mode  of  the  fact  I  cannot  comprehend.  The 
fact  that  I  see  the  moon  and  the  stars  afar  ofi"  in  the 
lirmanent,  I  believe ;  but  hoiv  ?  in  what  manner  ? — the 
mode  of  the  fact  no  man  can  explain.  In  this  sense  the 
world  is  full  of  mysteries.  Even  material  nature,  and  how 
much  more  spiritual  nature,  baffles  all  human  philosophy. 
If  the  grass  of  the  field  or  the  pebble  beneath  our  foot 
contains  facts  too  wonderful  for  our  skill  to  unfold  and 
fully  to  explain,  how  can  it  be  expected  that  our  powers 
should  unravel  the  mysteries  of  the  Godhead,  and  bring 
the  holy  Trinity  down  to  the  comprehension  of  our  finite 
minds  ? 

Thus  has  the  apostle,  within  this  very  brief  space,  recog- 
nized, as  common  to  both  dispensations  compared  and  con- 
trasted, the  divine  inspiration  of  the  scriptures  ;  the  Trinity 
of  persons  in  the  Unity  of  the  Godhead — the  Father  and  the 
Son  expressly  by  name;  and  the  Spirit  by  necessary  implica- 
tion as  dwelling  in  the  ancient  prophets  and  bearing  them 
along ;  and  the  prophetic  character  of  Messiah.     Thus  also 


28  COMMENTARY    OX    THE 

has  he  touched  several  points  of  difference  in  degree  or  iu 
kind,  wherein  the  New  Testament  dispensation  has  the  ad- 
vantage ;  iu  all  of  which,  however,  there  is  no  contradiction. 
Thus,  without  raising  up  disputed  points,  he  has  prepared  the 
way  for  exhibiting  the  pre-eminence  of  the  Son,  according  to 
the  Holy  Scriptures  recognized  by  the  Hebrews  themselves, 
officially  and  personally  above  all  the  agencies  heretofore 
employed  as  internuncios  or  mediators  between  God  aud 
men.  The  personal  pre-eminence  and  grandeur  of  Messiah 
give  infinite  weight  and  force  to  the  arguments  bearing  upon 
official  relations.  These  last  are  classified  into  three  de- 
partments, viz. :  those  of  King,  Prophet,  and  Priest.  As 
the  doctrine  of  the  Trinity  herein  premised,  lies  at  the  basis 
of  the  whole  dispensation  of  mercy  under  both  the  Old  and 
the  New,  so  the  three  offices  of  Christ  embrace  the  entire 
matter  of  the  Epistle,  and  to  one  or  the  other,  every  item  of 
the  detail  is  referable,  and  must  be  referred  in  its  proper 
time  and  j^lace.  Nor  let  the  student  of  this  heaven  conse- 
crated logic  suppose,  that  these  classes  of  illustrations  and 
proofs  must  be  taken  up  one  after  another,  and  finished  up 
before  any  branch  of  another  is  introduced.  This  slight  in- 
termingling, however,  does  not  create  any  confusion,  for  it  is 
easy  to  refer  each  to  its  appropriate  class.  And  six  items 
are  here  mentioned.  1.  He  is  appointed  by  the  Father 
heir  of  all  things.  2.  He  created  all  things.  3.  He  is  in 
himself  a  glorious  manifestation  of  the  divine  perfections. 

4.  He  is  by  consequence  tlie  governor  of  universal  being. 

5.  He  has  offered  up  the  only  sacrifice  tliat  can  take  away 
sin  and  secure  salvation  to  the  lost.  6.  Having  finished 
the  work  assigned  to  him  as  INIediator,  he  of  course  takes 
possession  of  his  glorious  throne  in  tlie  heavens.  And  these 
six  items  make  it  evident,  that  the  Son  is  far  superior  to  the 
angels,  through  whose  ministrations  the  Old  Testament  dis- 
pensation was  instituted  at  Sinai,  and  intimates  the  measure 


EPISTLE   TO    THE    HEBREWS.  29 

of  excess ;  viz.,  as  much  better  or  superior  as  he  hath  inher- 
ited a  more  excellent  name  tlian  they. 

Let  us  open  up  these  in  order ;  and 

1.  The  heirship  of  the  Son.  An  heir  is  one  who  receives 
an  estate — any  property  from  another  after  his  death.  The 
owner,  either  in  writing  or  orally,  exjDresses  his  will,  that 
after  his  decease,  his  property  shall  pass  over  to  the  pos- 
session of  another  or  others.  If  no  such  will  be  expressed, 
it  is  implied  that  the  decedent  acquiesces  in  the  disposition 
which  is  made  by  the  laws  of  the  country.  Whether  by 
oral  or  written  will,  or  by  omitting  both  and  leaving  the 
disposal  to  the  laAV,  the  dying  man  appoints  his  heir :  and 
this  universal  custom  is  based  on  the  assumption  of  a  right 
in  property ;  and,  moreover,  a  right  during  life  to  decide 
who  shall  possess  it  after  the  testator  has  departed  this  life. 
Such  seems  to  be  one  of  the  moralities  of  worldly  goods,  as 
proved  by  the  universality  of  the  custom.  Some  years  ago 
an  effort  was  made  to  prove  the  custom  unreasonable  and 
improper,  and  to  show  that  the  property  of  deceased  persons 
ought  to  revert  to  the  Commonwealth  and  be  distributed 
equally  all  over  society.  But  this  doctrine  of  community 
of  goods — this  philosophy  of  infidelity — did  not  find  much 
favor,  and  even  its  advocates  took  care  to  make  their  wills 
and  submit  to  the  laws  of  God  in  this  matter.  In  accord- 
ance therewith,  the  Father  of  eternity  made  his  Son  heir  of 
all  things.  On  this  two  remarks  are  requisite.  (1.)  A  finite 
being  could  not  inherit  all  things.  Incompetency  to  receive 
and  use  his  father's  estate,  prevents  the  infant  or  imbecile 
child  of  an  earthly  parent  from  inheriting  in  the  full  and 
proper  sense ;  and  human  laws  provide  a  trustee  or  guardian- 
ship in  such  cases.  If  the  Son  of  God  were  a  man  merely, 
frail  and  liable  to  imbecility,  disqualifying  him  from  the 
management  of  all  things,  he  could  not  be  made  the  inheritor 
of  all  God's  universe.  This  shuts  us  up  to  the  belief  of  the 
3* 


30  COMMENTARY    OX    THE 

true  divinity  of  the  Son.  (2.)  On  the  other  hand,  if  the  Son 
were  only  divine — if  he  had  not  a  finite  nature — if  he  were 
not  man,  he  could  not  be  appointed,  made,  constituted  heir 
of  all  things ;  for  viewed  as  a  divine  person  only,  he  pos- 
sessed all  things  from  tlie  time  of  their  creation :  a  right  to 
them  could  not  be  given,  because  it  existed  from  eternity. 
Hence  we  are  constrained  to  believe  the  doctrine  of  "  the 
Word  made  flesh."  It  is  the  God-Man,  the  Mediator,  the 
Messiah  that  is  appointed  Heir  of  all  things,  and  this  in- 
evitable logical  conclusion  is^ur 

2.  Item  under  the  kingly  office — "  by  whom  also  he  made 
the  worlds."  So  John  testifies.  "  In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and  the  Word  was 
God.  The  same  was  in  the  beginning  with  God.  All 
things  were  made  by  him,  and  without  him  was  not  any- 
thing made  that  was  made."  i.  1-3.  We  may  not  then  be 
told,  that  Messiah — the  Son,  was  only  an  agent  in  the 
organization  of  the  new  dispensation,  and  that  this  is  all 
that  is  meant  by  his  making  the  worlds.  For  Paul  in 
1  Cor.  viii.  6  says,  "  There  is  one  Lord,  Jesus  Christ,  by 
whom  are  all  things."  And  Col.  i.  16,  "For  by  him — the 
First-born — were  all  things  created,  that  are  in  heaven  and 
that  are  in  earth,  visible  and  invisible."  The  fathers,  and 
the  prophets,  and  the  angels — the  heavens  and  the  earth — 
all  are  the  jiroduct  of  his  creating  power,  how  gloriously 
then  does  he  rise  above  all  the  agencies  of  the  Old  Economy ! 
In  chap.  xi.  3,  the  word  here  translated  xvorlds,  undoubtedly 
means  not  the  ages,  but  the  universe — "  Through  faith  we 
understand  that  the  rvorlds  were  framed  by  the  Word  of 
God,  so  that  things  which  are  seen  were  not  made  of  things 
which  do  appear."  The  Woi'd  of  God — the  Messiah  is 
the  author  of  the  universe.  God  our  Redeemer  is  God  our 
Creator.     And  this  is  meet  so  to  be,  for  it  is  only  in  con- 


EPISTLE   TO   THE    HEBREWS.  31 

temj)lating  this  glorious  creation  that  we  gain  a  knowledge 
of  the  Creator. 

3.  For  he  is  the  brightness  of  the  Father's  glory.  Like 
the  dazzling  splendor  of  the  natural  sun  to  the  sun  himself. 
The  brightness  is  such  that  you  cannot  behold  it  directly — 
the  eye  would  be  destroyed  by  it :  but  the  light  radiated 
abroad  gives  us  a  correct  idea  of  the  body  whence  it  comes. 
"The  brightness  of  his  glory"  is,  then,  the  effulgence  of 
everything  excellent  in  him,  and  this  is  seen  in  the  face  of 
his  Son.  "He  that  hath  seen  me  hath  seen  the  Father." 
The  express  image.  The  character.  This  is  the  original 
Greek,  which  we  have  adopted  into  our  language.  It  is 
taken  from  the  delineator  or  engraver's  art,  where  the  accu- 
racy of  the  likeness  is  the  excellence  of  the  work.  Of  his 
person,  of  his  substance.  "  The  apostle  then  lays  down  the 
proposition,  that  the  Son  is  the  effulgence  of  God's  glory 
and  the  exact  delineation  of  his  substance."  And  this  runs 
us  into  the  sphere  of  his  prophetic  office,  in  the  exercise  of 
whose  functions  the  Father  is  revealed  to  us.  In  the 
ancient  prophets,  revelation  Avas  a  twilight ;  at  best  a  morn- 
ing star ;  but  in  the  Son,  it  is  the  splendor  of  the  risen  day : 
as  Malachi  foretold — "  Unto  you  that  fear  my  name  shall 
the  Sun  of  righteousness  arise  with  healing  in  his  wings." 
Other  luminary  to  the  soul  in  darkness  there  is  none.  An 
extemporized  star  could  guide  the  Eastern  Sages,  when 
aided  by  the  shouts  of  the  angelic  host,  to  the  place  wdiere 
lay  the  babe  of  Bethlehem ;  but  the  brilliancy  of  the  Sun 
of  righteousness  only,  aided  by  the  groans  of  Gethsemane, 
and  no  ignis  fatuus  of  human  philosophy,  can  ever  lead  a 
soul,  wandering  amid  the  darkness  of  mere  nature's  light, 
to  the  mansions  in  our  Father's  house,  where  sits  the  risen 
Redeemer,  in  all  the  effulgence  of  his  own  glorious  throne. 
"If  our  gospel  be  hid,  it  is  hid  to  them  that  are  lost" — not 
only  who  are  hopelessly  and  forever  gone,  but  also  to  all 


32  CO.AIMENTAllY    ON    THE 

those  who  still  wauder  in  the  mazes  of  an  erring  philosophy 
and  refuse  to  come  to  the  light  of  eternal  life. 

4.  To  the  Son  moreover  belongs  the  supreme  dominion — 
the  actual  government — the  upholding  of  all  things  by  the 
word  of  his  power.  Upholding,  <pi[>cov,  it  is  the  same  root 
word,  as  above  referred  to  describing  the  operation  of  the 
Spirit  of  inspii-ation.  2  Pet.  i.  21 — "holy  men  of  God 
spake  as  they  were  moved — tpepoiisvoi — sustained  and  carried 
along,  by  the  Holy  Ghost :  and  it  includes  both  these  ideas ; 
— (1.)  The  sustaining  or  keeping  in  existence  all  things. 
This  implies  the  doctrine,  that  God  alone  is  self-existent ; 
all  creatures  are  dependent  on  him  for  their  being  and  its 
attributes.  (2.)  All  existences  are  governed,  limited,  con- 
trolled by  his  power  who  sustains  them.  The  conception 
of  an  independent  creature,  cannot  be  received  into  the 
understanding.  AVe  can  utter  the  words  as  a  proposition, 
as  we  can  say  ten  and  six  make  forty,  but  we  cannot  con- 
ceive them  as  expressing  a  truth.  The  philosophical  theory, 
that  puts  man,  as  a  creature  endowed  with  the  faculty  of 
will,  above  the  Creator,  in  such  sense  as  involves  his  inde- 
pendence in  all  acts  of  his  will,  denies  this  attribute  to  our 
Lord.  "  An  independent  being  is  a  God,"  and  absolutely  inde- 
pendent volition  in  men  involves  atheism.  Now  why  should 
men  advocate  such  a  theory  ?  We  can  see  no  reason  for  it ; 
but  we  can  see  its  motive  power  in  the  pride  of  the  human 
heart.  Assuming  omniscience  as  a  quality  of  the  human 
reason, — determined  to  believe  nothing,  as  to  fact  and  mode, 
which  they  cannot  explain  ;  and  being  unable  to  explain 
how  God  can  sustain  and  govern  man  as  a  voluntary  agent, 
they  come  boldly  up  and  deny  that  the  human  will  is  one 
of  the  all  things,  which  Messiah  sustains,  governs  and  con- 
trols. Man,  says  this  philosophy  of  such  direct  atheistical 
tendency,  is  a  free,  moral  agent,  and  therefore  God  himself 
cannot  even  by  the  w^ord  of  his  power,  change,  modify,  con- 


EPISTLE   TO   THE    HEBREAVS.  33 

trol,  by  motives  or  in  any  possible  way,  the  sovereign  will 
of  the  sinner,  without  destroying  his  moral  agency.  It  is  a 
small  matter  to  this  philosophy,  that  it  dethrones  Jehovah 
by  setting  the  human  will  far  above  divine  control :  and 
this  in  the  face  of  the  scripture  which  presents  the  sweet 
promise,  "  Thy  people  shall  be  willing  in  the  day  of  thy 
power."  Ps.  ex.  3.  And  in  Ps.  xxii.  27,  "  All  the  ends 
of  the  earth  shall  remember  and  turn  unto  the  Lord  :  and 
all  the  kindreds  of  the  nations  shall  worship  before  him." 
How  could  God  present  such  a  promise  to  Messiah  and  his 
people,  if  God  had  not  the  power  to  turn  the  hearts  of  men, 
to  change  their  wills,  to  uew-ci'eate  their  souls  ?  What  if 
the  nations  should  be  unwilling  to  worship  before  him  ? 
Where  then  is  the  Father's  promise  ;  and  what  becomes  of 
his  veracity  ?  AVould  any  honest  man  promise  to  accomplish 
what  he  kncAV  never  could  be  within  his  power  ?  No  more 
does  God.  In  the  next  verse  he  refers  to  this  very  sustain- 
ing and  governing  power  of  his  Son,  "  For  the  kingdom  is 
the  Lord's ;  and  he  is  the  Governor  among  the  nations." 
God  can  govern  voluntaiy  agents.  But  hoxo  "  he  worketh 
all  things  after  the  counsel  of  his  own  will  " — how  "  he 
worketh  in  us  both  to  ivill  and  to  do  of  his  good  pleasure," 
without  destroying  our  voluntary  action  and  moral  ac- 
countability, we  cannot  understand.  The  fact  is  taught 
in  scripture  ;  and  it  reveals  itself  in  our  consciousness  :  Ave 
have  the  Avitness  in  our  oAvn  souls,  that  we  act  freely,  volun- 
tarily, willingly  in  embracing  the  salvation  of  God ;  and 
he  assures  us,  "  it  is  God  that  worketh  in  us  the  Avilling 
and  the  doing  of  his  good  pleasure."  Of  the  existence  and 
consistency  of  these  two  I  have  the  highest  conceivable  evi- 
dence ;  and  yet  how  it  is — the  mode  of  that  consistency  lies 
away  beyond  the  range  of  my  intellect.  In  this  ignorance 
I  am  content.  God  knows  more  than  I  do,  and  may  ex- 
plain it  in  the  light  of  his  divine  throne  hereafter.     Mean- 


34  COMMENTARY   ON   THE 

while  it  is  safer  to  admit  an  unveiled  mystery  and  tlierein 
to  confess  my  ignorance,  than  to  arraign  the  divine  omnis- 
cience and  abrogate  the  divine  government  of  Messiah. 

5.  From  this  function — our  Lord's  kingly  office,  the 
apostle  carries  us  forward  to  the  grand  truth  on  which  are 
dependent  both  the  pi'ophetic  and  the  kingly,  as  to  real, 
practical  efficiency  ; — the  great  burden  of  the  priesthood  : 
he  hath  by  himself  purged  our  sins — having  made  purgation 
of  our  sins.  Here  note  (1.)  We  are  sinners ;  have  trans- 
gressed the  law  of  God.  This  is  pre-supposed  in  the  very 
conception  of  salvation,  whose  announcement  is  the  Gospel. 
(2.)  We  are  polluted ;  moral  turpitude,  depravity,  indispo- 
sition and  inability  to  holy  spiritual  action,  are  involved  in 
sin  :  and  these  must  be  taken  away.  (3.)  We  are  guilty, 
that  is  liable  to  punishment — the  wages  of  sin  is  death. 
Wages  must  be  paid  ;  justice  demands  it.  "  The  soul  that 
sinneth,  it  shall  die."  (4.)  All  these,  being  included  in 
the  idea  of  purgation,  our  Lord  has  effected  by  himself. 
This  is  in  contradistinction,  (1st,)  from  ourselves.  We 
cannot  remove  our  guilt  or  turpitude.  If  the  Ethiopian 
cannot  change  his  skin,  how  shall  we  change  our  whole 
nature  and  wash  out  the  deep  stains  on  the  soul ;  how  shall 
we  pay  unto  God  a  sufficient  ransom  ?  (2d,)  In  opposition 
to  the  sacrifices  of  the  old  law.  Can  the  blood  of  bulls  and 
of  goats  take  away  sin  ?  More  plausible  is  the  plea  of  the 
Syrian  nobleman  for  the  waters  of  Abana  and  Pharpar,  2 
Kings  V.  12,  or  the  Hindoo  for  those  of  Ganges.  (3d,)  In 
opposition  to  even  the  authorized  sacrifices  of  the  Aaronic 
Priesthood,  whose  inefficiency  he  afterwards  proves,  from 
their  frequent  offering.  (4th,)  To  anything  and  everything 
under  the  old  law,  that  did  not  look  to  ISIessiah  the  Prince, 
Prophet  and  Priest.  By  himself  alone  can  be  and  hath  our 
sin  been  purged,  as  will  appear  more  fully  hereafter. 

6.  This  work,  for  the  accomplishment  of  which  he  as- 


EPISTLE   TO   THE    HEBREWS.  35 

sumed  humanity,  being  completed,  he,  of  course,  receives 
his  reward  :  he  returns  and  takes  his  seat  on  the  right  hand 
of  the  majesty  in  the  heavens.  If  Jesus  had  not  settled 
the  whole  terms  upon  which  death  could  have  any  claims 
upon  us,  he  had  never  risen  from  the  grave.  But  he  has 
taken  away  everything  upon  which  the  grasp  of  death 
could  seize,  and  therefore  it  was  not  possible  he  could  be 
bound  thereby.  He  hath  risen,  as  in  the  nature  of  eter- 
nal justice  he  must  rise,  and  in  rising  has  given  glorious 
evidence  of  his  Godhead.  We  may  not  trouble  ourselves 
about'  localities  in  the  boundlessness  of  space.  Whether 
the  great  English  astronomical  divine,  who  assured  us,  that 
his  knowledge  of  that  sublime  science  enabled  him  to  say, 
there  was  no  room  in  space  for  such  a  locality  as  Trini- 
tai'ians  conceived  heaven  to  be,  has  yet  found  out,  that  he 
had  not  swept,  with  his  tube  scientific,  all  the  corners  of 
God's  universe,  we  are  not  aware;  no  message  having  been 
received  from  heaven  since  his  exit  from  this  mundane 
sphere.  But  one  thing  is  very  certain — in  our  Father's 
house  are  many  mansions ;  and  our  Saviour,  who  has 
gone  to  furnish  and  prepare  them  for  us,  will  meet  no 
insurmountable  obstacles  in  bringing  his  many  sous  unto 
glory :  and  as  they  pass  up  in  countless  millions,  they  will 
welcome  us  to  the  skies,  exclaiming,  "  And  yet  there  is 
room."  Oh  yes!  the  Son  of  God  is  in  heaven — he  hath 
seated  himself  on  the  right  hand  of  the  majesty  on  high. 
A  King  he  sits  upon  his  throne — on  the  right  hand— the 
place  of  highest  honor — the  place  of  supreme  rule.  "  I 
have  set  my  King  upon  my  Holy  hill  of  Zion."  All  in 
heaven ;  all  on  earth  ;  all  in  God's  wide  domain  are  sub- 
jected to  the  dominion  of  him  at  Bethlehem  born  :  for,  be 
it  remembered,  it  is  the  Babe  of  the  manger,  who  is  Lord 
of  the  universe :  it  is  the  Man  of  Calvary  that  burst  the 
mortal  bondage  of  the  grave  and  ascended  in  triumph  at 


36  COMMENTARY   ON   THE 

the  head  of  his  angel  bauds :  it  is  he  that  groaned  in  Geth- 
semane,  who  sits  in  yonder  throne  and  who  shall  come  with 
power  and  great  glory ;  with  the  voice  of  the  archangel — 
his  own  almighty  word  shall  wake  the  sleeping  dust  of  all 
the  millions  of  his  redeemed. 

Such,  oh  children  of  Abraham !  would  the  Apostle  say, — 
these,  these  are  the  consolations  the  gospel  tenders  to  you 
for  the  distresses  you  must  soon  be  called  to  suffer,  by  the 
destruction  of  your  whole  civil  and  ecclesiastical  system. 
When  all  shall  have  been  swept  away,  bear  in  mind,  that 
your  Messiah  has  ascended  in  triumph ;  your  elder  brother 
hath  taken  possession  of  his  own  throne ;  the  Son  of  David 
is  Lord  of  the  universe  ! 

V.  4.  All  these  things  bespeak  a  superiority  indisputable 
above  the  angels ;  and  the  apostle  notes  the  fact  and  the 
degree  of  the  excess. 

1.  He  is  made  and  declared  to  be  superior.  Seated  in 
the  most  honored  part  of  the  throne,  he  extends  his  do- 
minion over  all ;  and  the  angels  stand  around  the  same 
throne,  awaiting  his  commands  and  exulting  in  their  execu- 
tion ;  and  feeling  it  to  be  their  highest  honor  to  serve  the 
highest  Lord. 

2.  The  measure  of  this  excess  is  not  absolutely,  but  only 
relatively  defined.  So  much  better  is  he,  as  he  hath  in- 
herited a  more  excellent  name  than  they  possess.  The 
name  of  anything  is  that  by  which  it  is  designated  and  dis- 
tinguished from  all  others.  Name  is  not  the  vocal  sounds, 
or  the  written  marks  which  we  use  conventionally  to  call 
up  a  given  person  or  thing  to  view  or  notice :  but  the  dis- 
tinctive characteristics  ai'e  the  name.  The  name  of  the 
Lord  Jesus  comprehends  every  excellence  and  glory  that 
distinguishes  him  from  all  creatures.  As  he  was  made 
better  than  the  angels — higher,  superior — which  implies  not 
an  increase  in  dignity  as  God,  but  as  Mediator ;  and  as  he 


EPISTLE   TO   THE    HEBREWS.  37 

was  apjjointed  heir ;  so  he  acquires  this  superior  name  by 
inheritance.  Perhaps  we  may  admit  the  suggestion,  that 
allusion  is  here  made  to  the  human  custom  of  transmitting 
titles  of  official  dignity  along  with  the  estate.  The  inheritor 
succeeds  to  the  title  of  nobility  attached  to  the  heritage : 
the  successor  to  a  throne  inherits  the  name  or  title  proper 
to  the  kingdom  to  which  he  is  the  heir;  and  he  derives 
advantage  from  the  fair  reputation,  the  respectability,  the 
fame  and  eclat  of  his  predecessor. 

Thus,  this  verse  affirms  the  grand  proposition,  that  the 
Son  of  God,  as  Messiah,  is  transcendently  superior  to  the 
angels. 

This  is  the  first  step  in  his  argument  for  dissuading  the 
Hebrews  from  apostasy.  He  has  instituted  a  comparison 
between  the  two  dispensations,  and  this  proposition  is  the 
result.  If  it  be  true  that  the  Head  of  the  New  Dispensa- 
tion is  greatly  more  excellent  than  the  angels,  who  were  the 
most  exalted  agency  employed  in  the  ministrations  of  the 
Old,  then  it  must  follow,  that  our  obligations  are  correspond- 
ently  greater  to  adhere  steadfastly  to  the  New :  and  this 
is  the  conclusion  he  reaches  in  the  first  verse  of  chapter 
second  ;  "  Therefore  we  ought  to  give  the  more  earnest  heed 
to  the  things  which  we  have  heard,  lest  at  any  time  we 
should  let  them  slip."  The  ten  verses,  from  the  fifth  to  the 
fourteenth  inclusive,  are  devoted  to  this  proof;  and  we  have 
in  them  a  fine  exhibition  of  Paul's  familiarity  with,  and  su- 
preme reverence  for  the  sacred  Scriptures;  and,  moreover, 
of  his  logical  method  of  wielding  the  sword  of  the  Spirit. 

V.  5.  "  For  unto  which  of  the  angels  said  he  at  any 
time.  Thou  art  my  Son,  this  day  have  I  begotten  thee." 
This  is  a  quotation  from  Ps.  ii.  7.  The  word  For  {yap)  is  a 
causal  particle  ;  it  intimates  a  reason  in  support  of  some 
statement  preceding.  It  is  of  very  frequent  use,  and  very 
generally  for  this  purpose.  We  have  examples  in  ii.  2,  5, 
4 


38  COMMENTARY    ON   THE 

10,  11,  16,  18.  The  matter  preceding,  to  wliich  for  has 
reference,  is  the  nuiiu  proposition  before  us — Christ — Mes- 
siah, the  God-man  is  superior  to  the  angels ;  for — because 
the  Fatlier  never  calls  an  angel  his  Son  ;  and  if  any  man 
affirm  to  the  contrary,  let  him  adduce  the  proof.  "  Unto 
which  of  the  angels."  This  seems  adapted  to  the  idea  of 
different  ranks  and  degrees  of  dignity  among  these  heavenly 
messengers.  Jkit  take  the  most  exalted,  and  when  did 
God  ever  call  one  of  them  his  Son  ?  This  glorious  name 
is  His  inheritance  :  it  belongs  to  him  in  consequence  of  his 
natural  relationship  to  Jehovah.  And  when  this  Saviour 
was  about  to  assume  humanity,  Gabriel  said,  Luke  i.  35, 
"  The  Holy  Ghost  shall  come  upon  thee  and  the  power  of 
the  Highest  shall  overshadow  thee ;  therefore  also  that 
holy  thing  which  shall  be  born  of  thee,  shall  be  called, 
The  Son  of  God."  Now,  that  the  Psalm  so  designates  him 
is  i)lainly  set  forth  :  and  that  the  whole  of  it  relates  to  Mes- 
siah even  the  best  Jewish  expositors,  (as  Owen  has  shown) 
until  recently,  so  understood  it.  Later  Jews  affirm  its  ap- 
plication to  David,  the  Son  of  Jesse :  of  which,  however, 
they  cannot  find  proof.  But  the  whole  drift  and  spirit  of 
it  establishes  the  correctness  of  our  apostle's  application  : 
and  that  of  Peter  and  John  and  their  whole  company, 
see  Acts  iv.  25,  26,  27.  Besides  the  eighth  and  ninth  verses 
of  the  Psalm  cannot  be  understood  at  all  of  David. 

"  To-day  have  I  begotten  thee  "  can  never  be  explained 
of  David  ;  for  if  he  wrote  the  Psalm,  the  words  literally  ap- 
plied to  him  would  not  be  true  as  to  time  ;  and  there  is  no 
meaning  in  the  word  begotten,  peculiar  to  David.  As  a 
creature  of  God  he  was  begotten  and  might  be  called  his 
son  ;  as  of  Solomon  he  says,  1  Chron.  xxviii.  26,  "I  have 
chosen  him  to  be  my  son,"  or  as  "  of  Adam,  which  was  the 
son  of  God."  But  neither  man  nor  angel  was  ever  addressed 
thus,  "  Thou  art  the  Son  of  God."     Moreover,  "  to-day  have 


EPISTLE   TO   THE    HEBREWS.  39 

I  begotten  thee  "  is  applicable  only  to  the  eternal  genera- 
tion, "  The  transaction,  (says  Dr.  Sampson,  p.  57)  was 
one  ah  eterno ;  and  therefore  the  relation  is  as  eternal.  It 
was  not  first  constituted  by  his  incarnation  ;  nor  by  his 
subsequent  exaltation.  Not  by  the  former,  for  his  mediato- 
rial power,  conferred  in  virtue  of  his  sonship,  began  to  be 
exercised  long  before  his  incarnation."  The  voice  of  God 
from  heaven  at  his  baptism  on  his  entry  upon  his  public 
ministry  proclaimed,  "  this  is  my  beloved  Sou,  in  whom  I 
am  well  pleased  :"  and  a  voice  came  out  of  the  cloud,  say- 
ing, "  This  is  my  beloved  Son ;  hear  him."  And  John  i. 
14,  18  calls  him  "  the  only  begotten  of  the  Father  "— "  the 
only  begotten  Son  which  is  in  the  bosom  of  the  Father." 
Such  language  has  never  been  addressed  to  or  spoken  of 
any  angel. 

"  And  again,  I  will  be  to  him  a  Father  and  he  shall  be 
to  me  a  Son."  This  is  quoted  from  2  Sam.  vii.  14.  But 
we  find  that  Solomon  is  more  especially  regarded  in  that 
context,  and  the  propriety  of  this  application  seems  at  first 
glance  questionable  :  but  this  appearance  will  be  corrected, 
if  we  consider  a  few  things.  (1.)  Solomon  was  in  some 
degree  a  type  of  Christ ;  and  like  all  personal  types,  cannot 
be  full  and  perfect  in  all  his  character  and  relations,  but 
must  be  typical  only  in  certain  points.  One  of  them  is 
stated  in  v.  13.  "  He  shall  build  an  house  to  my  name  " 
— This  resembles  Christ :  so,  as  King  of  Israel,  as  Son  of 
David,  as  especially  favored  of  God,  as  distinguished  for 
wisdom.  Consequently  in  these  he  is  typical ;  but  as  a 
sinful  man,  as  a  temporary  sojourner  on  earth,  as  liable  to 
fall  into  idolatry  he  could  not  typify  the  Saviour,  (2.) 
Some  things  in  the  place  are  not  explainable  of  Solomon, — 
as,  "  I  will  establish  the  throne  of  his  kingdom  forever  :" 
and  the  establishment  of  his  family  on  the  throne  forever, 
whereas  his  kingdom,  literally  taken,  was  soon  broken  up 


40  COMMENTARY   ON   THE 

and  his  family  divided  and  scattered.  (3.)  The  precise 
point  for  which  the  quotation  is  made,  it  subserves :  viz.,  to 
prove  that  the  promised  Messiah  inherited  a  glorious  name, 
which  is  above  every  name — that  there  was  addressed  to 
him  and  spoken  of  him  a  title  never  addressed  to  any  angel, 
— that  he  was  declared  to  be  the  Son  of  God  with  power. 
Now  this  Sonship  is  one  of  the  points  ;  like  his  eternity  and 
the  eternity  of  his  throne  and  kingdom,  in  which  the  lan- 
guage is  necessarily  restricted  to  the  Son  of  David,  and 
"  spoken  of  for  a  long  time  to  come  " — forever.  I  will  be 
to  Messiah  a  Father,  exercising  a  fatherly  watch  and  care 
over  him  and  his  kingdom ;  and  he  shall  be  to  me — not  now 
constituted,  but  continued  as  from  eternity,  a  Son.  No 
angel  stands  or  ever  stood  in  such  relation  to  God  and  in- 
herited such  a  name. 

V.  6.  "  And  again,  when  he  bringoth  in  the  First-begot- 
ten into  the  world,  he  saith,  And  let  all  the  angels  of  God 
worship  him." — Ps.  xcii.  7. 

The  question  of  connection  of  the  word  again,  has  occa- 
sioned more  discussion  than  is  profitable.  Some  will  have 
it  joined  to  hringeth — when  he  again  bringeth  in,  implying 
that  God  had  on  some  former  occasion  brought  in  his  Son, 
as  at  creation — at  his  resurrection.  Others  are  for  connecting 
it  with  he  saith — and  when  he  again  saith — implying  that 
the  words  had  been  spoken  on  some  former  occasion.  Our 
translators  give  the  plain,  common  sense :  again  is  used  in 
V.  5  as  introducing  an  additional  topic ;  just  as  speakers, 
and  writers  do  at  present.  One  branch  of  discussion  is  dis- 
posed of,  and  a  second  is  introduced,  and  again  a  third.  So 
INIatt.  iv.  8.  "  Again  the  devil,"  etc.,  xix.  24,  "  And  again 
I  say  unto  you,"  etc. 

i^/rif^-begotten  and  onli/  begotten  arc  not  equivalent  terms. 
The  former  seems  to  imjjly  a  second  or  more  children  of 
the  same  parent ;  but  such  is  not  the  idea,  no  more  than  the 


EPISTLE   TO   THE    HEBREWS.  41 

common  designation  of  a  church  by  the  phrase  the  first 
church,  when  there  is  no  other  in  the  place.  The  implica- 
tion, however,  is  an  expectation  of  a  second,  etc.  The  word 
first-born,  primarily  and  naturally  means  one  born  before 
any  other  to  the  same  parents ;  though  often  it  happens, 
that  there  is  never  a  second.  But  neither  does  this  natural 
force  of  the  word  fill  up  the  measure  of  scriptural  usage. 
The  first  born,  naturally  indeed,  becomes  the  head  of  the 
house  and  tribe  when  the  parent  is  called  away.  The 
ruling  power  and  the  joroperty  largely  fall  to  him ;  and 
this  very  ancient  custom  gives  dignity,  honor,  weight. 
This  resulting  supremacy  is  the  leading  sense  of  the  ex- 
pression. The  cases  of  Esau  and  Jacob,  of  Reuben  and 
Judah  ;  and,  probably,  of  Cain  and  Abel,  may  illustrate  the 
claims  of  primogeniture.  So,  when  it  is  said  "  Israel  is  my 
first-born,"  and  "  Christ  the  first-born  among  many  breth- 
ren," and  the  promise  to  Him,  Ps.  Ixxxix.  27,  "  I  will  make 
him  my  firstborn,  higher  than  the  kings  of  the  earth,"  and 
Col.  i.  15 — his  dear  Son  "  is  the  image  of  the  invisible  God, 
the  first-born  of  every  creature,"  the  meaning  is  the  same; 
Jesus  has  the  absolute  superiority  over  every  created 
thing.  It  comprehends  all  the  glories  of  his  life,  death, 
resurrection  and  triumphant  entrance  into  heaven,  in  the 
presence  of  the  whole  universe  of  intelligence.  "  Let  all 
the  angels  of  God  worship  him."  Whosoever  refuses  to 
worship  the  Son  breaks  the  first  statute  of  God's  empire. 
"  He  whom  angels  worship  must  be  far  superior  to  them. 
Jehovah  says  idolatry  consists  in  worshiping  them  that 
are  not  God ;  but  it  is  no  idolatry  to  worship  Jesus  the  Son 
of  God."  (Mason.) 

But "  only-begotten^'  looks  not  for  a  second  son  ;  it  excludes 
the  idea  altogether.     One  there  is  and  cannot  be  a  second, 
and  he  must  necessarily  be  the  first-begotten  in  the  chief 
meaning  just  given. 
4* 


42  COMMENTARY   OX   THE 

Tills  passage  is  quoted  from  Ps.  xcvii.  7.  "Worship 
Him  all  ye  gods."  This  psalm  is  without  title,  and  is  by 
sound  critics  considered  as  a  continuation  of  the  ninety- 
sixth,  which  manifestly  is  prophetic  of  Messiah's  reign. 
"  Declare  his  glory  among  the  heathen — say  among  the 
lieathen,  that  the  Lord  reigneth — Let  the  heavens  rejoice 
and  let  the  earth  be  glad — Before  the  Lord."  The  ninety- 
seventh  begins  in  the  same  Messianic  strain  ;  "  The  Lord 
reigneth,  let  the  earth  rejoice :  let  the  multitude  of  the  isles 
be  glad.  The  heavens  declare  his- righteousness,  and  all 
the  people  see  his  glory.  Confounded  be  all  they  that  serve 
graven  images,  that  boast  themselves  of  idols :  worship  him 
all  ye  gods."  The  word  Elohbn,  usually  translated  God, 
signifies  strong  or  mighty  ones  ;  and  is  properly  applied  as 
a  name  of  the  Creator ;  and  never,  perhaps  unqualifiedly, 
as  the  name  of  idols.  When  applied  to  heathen  deities, 
there  is  generally  some  qualification,  very  much  as  we  use 
the  word  God.  Absolutely  it  means  the  Creator;  and 
when  we  wish  to  signify  idols  or  false  divinities,  w^e  append 
some  qualification — j'ahc  gods,  heathen  gods,  gods  of  the 
Greeks,  the  Romans,  etc.  With  this  remark  you  can  easily 
understand  why  the  word  Elohbn  in  this  text,  is  translated 
by  Paul,  angels,  after  the  old  Greek  or  LXX.  Dr.  Samp- 
son, p.  67,  remarks — "And  whatever  the  critics  may  say, 
the  translation  of  Elohim  by  ayysXot — angels,  here  made  by 
the  Septuagint  and  Paul,  can  be  abundantly  sustained  by 
the  examples  of  Ps.  viii.  5  and  cxxxviii.  1."  In  the  former, 
Elohim  is  in  our  translation  rendered  angels  and  it  is  so 
quoted  in  Ileb.  ii.  7.  And  in  the  latter  it  is  rendered 
"gods;"  and  evidently  means  magistrates,  or  angels.  So 
Ps.  Ixxxii.  G,  7,  "  I  have  said,  ye  are  gods,  Elohim  ;  and  all 
of  ye  are  children  of  the  Most  High.  But  ye  shall  die 
like  men,  and  fall  like  one  of  the  princes." 

The  time  when  this  order  is  issued  to  the  angels  to  wor- 


EPISTLE   TO    THE    HEBREWS.  43 

ship  the  Son,  and  the  nature  of  this  worship,  remain  to  be 
discussed.  The  former  is  marked  by  a  great  event — when 
he  bringeth  in  the  First-begotten  into  the  world.  The 
world  is  unequivocally,  the  inhabited  earth — the  mass  of 
mankind  dwelling  on  the  earth  :  not  surely  the  ground,  but 
the  people.  At  what  period  did  God  introduce  his  Son  to 
the  people  of  the  world  ?  Not  surely  when  the  Sinai  cove- 
nant of  restrictions  was  imposed.  That  system  left  out  and 
practically  excluded  the  great  mass  of  mankind  from  the 
privileges  of  God's  house  and  worship.  But  when  the  middle 
wall  of  partition  was  broken  down  and  the  gentile  world 
came  under  the  voice  of  the  glad  tidings,  and  the  nations 
heard  the  clarion  clang  of  salvation  for  the  lost.  "  And 
lo,  the  angel  of  the  Lord  came  upon  them,  and  the  glory 
of  the  Lord  shone  round  about  them ;  and  they  were  sore 
afraid.  And  the  angel  said  unto  them,  fear  not:  for,  be- 
hold, I  bring  5'^ou  good  tidings  of  great  joy,  which  shall  be 
to  all  people — all  the  nations.  For  unto  you  is  born  this 
day,  in  the  city  of  David,  a  Saviour,  which  is  Christ  the 
Lord.  And  this  shall  be  a  sign  unto  you :  ye  shall  find 
the  babe  wrapped  in  swaddling-clothes,  lying  in  a  manger. 
And  suddenly  there  was  with  the  angel  a  multitude  of  the 
heavenly  host,  praising  God,  and  saying,  Glory  to  God  in 
the  highest :  on  earth  peace,  good-will  toward  men."  Yes, 
dear  reader !  this  is,  assuredly  this  is  the  in-bringing  of  the 
Son — the  introduction  of  Messiah — the  God-man.  And 
here  is  the  kind  of  worship  which  angels  can  render.  They 
cannot  be  sprinkled  with  the  blood  of  Calvary,  for  they 
have  no  sins  to  be  wiped  out.  They  cannot  adore  the  Babe 
as  the  shepherds  do.  They  cannot  cry  aloud  for  pardoning 
mercy  through  atoning  blood.  They  stand  in  their  own 
spotless  robes,  and  cannot  array  themselves  in  the  brighter 
robes  of  the  Messiah's  righteousness.  They  cannot  seize  the 
golden  harps  and  strike  the  high  notes  of  praise  to  Him  who 


44  COMMENTARY    ON    THE 

sitteth  in  the  riglit  hand  of  the  throne.  They  cannot  sing 
the  new  song,  saying,  "  Thou  art  worthy  to  take  the  book, 
and  to  open  the  seals  thereof:  for  thou  wast  slain,  and  hast 
redeemed  us  to  God  by  thy  blood,  out  of  every  kindred, 
and  tongue,  and  people,  and  nation."  Rev.  v.  9.  But  they 
can  stand  in  mute  astonishment  at  his  condescending  love 
to  men.  "  And  I  beheld,  and  I  heard  the  voice  of  many 
angels  round  about  the  throne,  and  the  living  creatures  and 
the  elders :  and  the  number  of  them — of  the  angels — was 
ten  thousand  times  ten  thousand,  and  thousands  of  thou- 
sands ;  saying  with  a  loud  voice.  Worthy  is  the  Lamb  that 
was  slain  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honor,  and  glory,  and  blessing."  And  thus 
do  all  the  angels  of  God  worship  the  Son  at  his  introduc- 
tion to  the  world  :  and  thus  is  demonstrated  the  glorious 
pre-eminence  of  INIessiah  above  the  angels,  who  were  the 
most  exalted  agents  in  bringing  in  the  Old  dispensation. 

V.  7.  "  And  of  the  angels  he  saith,  Who  maketh  his 
angels  spirits,  and  his  ministers  a  flame  of  fire."  Ps.  civ.  4. 
This  language  stands  in  contrast  with  that  of  vs.  8  and  9 ; 
as  is  intimated  by  an  idiomatic  construction,  which  we  can- 
not render  literally  into  English — "  and,  on  the  one  hand, 
of  the  angels  he  saith  ;  but — o?i  the  other  hand,  of  or  unto,  it 
is  the  same  as  rendered  of  in  v.  7,  of  the  Son."  This  con- 
trast we  must  keep  in  mind  as  we  proceed ;  for  the  very 
purpose  of  comparison  is  illustration.  Moreover,  we  must 
not  let  slip,  either  the  immediate  object  of  the  quotations,  or 
their  bearing  upon  the  remote  and  grand  design  of  the 
entire  discussion.  The  immediate  object  is,  to  prove  the 
superiority  of  the  Messiah  to  the  angels.  We  have  here 
the  fourth  proof-text.  If  the  reader  will  consult  the  pre- 
ceding psalm,  and  note  the  identity  of  expression  in  its 
close,  with  the  opening  of  this  one  hundred  and  fourth : 
and  moreover,  the  drift  and  spirit  of  the  one  hundred  and 


EPISTLE   TO   THE    HEBREWS.  45 

third,  he  will  probably  be  of  opinion,  that  the  Lord  in  both 
is  the  same ;  and  that  God  in  Christ  is  the  Jehovah,  who 
hath  prepared  his  throne  in  the  heavens :  that  "  hath  re- 
moved our  transgressions  from  us  —  that  like  a  Father, 
pitieth  his  child,  so  the  Lord  pitieth  them  that  hear  him." 
Isa.  ix.  6.  Messiah  is  "the  everlasting  Father" — that  He 
it  is,  that  is  "  clothed  with  honor  and  majesty — he  sitteth 
in  the  right  hand  of  the  majestic  throne — who  covereth 
himself  with  light  as  with  a  garment — who  stretcheth  out 
the  heavens  like  a  curtain — by  whom  the  worlds  were  made 
— who  layeth  the  beams  of  his  chambers  in  the  waters  :  who 
maketh  the  clouds  his  chariot ;  who  walketh,  (or  as  Alex- 
ander prefers  to  translate)  who  moveth  upon  the  wings  of 
the  wind  (spirit) — who  maketh  his  own  angels  spirits — 
winds ;  and  his  public  official  servants  a  flaming  fire." 
Now  this  interpretation  is  as  necessary  to  Paul's  logic,  as  it 
is  to  David's  poetry  and  philology.  We-  may  not  convict 
the  latter  of  bad  taste  and  disjointed  imagination  ;  nor  the 
former  of  far-fetched  analogies  and  inconclusive  reasoning, 
because  of  a  foregone  conclusion  that  Christ  cannot  be  God 
over  all  and  blessed  forever,  and  at  the  same  time,  the 
glorified  Man  exalted  above  the  angels.  The  whole  context 
whence  the  apostle  quotes,  agrees  precisely  with  the  posi- 
tions he  has  taken  in  his  first  sentence,  in  reference  to  the 
Son  of  God.  If  he  is  the  Prophet,  the  King,  the  Priest,  the 
Creator  and  the  Sustainer  and  Governor  and  Heir  of  all 
things :  if  he  has  by  himself  purged  our  sins  and  taken  his 
seat  on  the  right  hand  of  the  Majesty  in  the  heavens  and 
inherited  a  name  which  is  above  every  name  :  if  all  these ; 
then  it  is  right  and  proper  and  necessary  that  the  Scrip- 
tures should  say,  He  maketh  his  angels  spirits — full  of  life 
and  activity,  and  his  ministers — his  liturgists — his  public 
servants  of  all  descriptions,  a  flaming  fire — quick  and  bright 
as  the  lightning,  and  resistless  as  the  thunderbolt. 


46  COMMENTARY    ON    THE 

The  interpretation  which  makes  this  passage  mean,  that 
God  rules  the  stormy  winds  and  makes  them  his  messengers 
to  bend  the  flexible  reed  or  prostrate  the  mighty  oak ;  to 
waft  the  ship  to  its  desired  haven,  or  plunge  it  beneath 
the  briny  deep :  that  he  controls  the  forked,  fiery,  light- 
ning and  directs  its  force  upon  the  princely  tower  for  its 
destruction,  or  directs  its  harmless  shaft  to  the  earth  and 
leaves  a  purified  atmosphere  behind — thus  making  the 
flaming  fire  his  servant — this  interpretation  affirms  truth, 
but  not  the  truth  that  suits  Paul's  argument.  "  One  deci- 
sive reason  against  this  is,  that  the  Apostle  is  comparing 
the  dignity  of  the  angels  with  that  of  the  Lord  Jesus  Christ, 
and  therefore  this  interpretation,  which  makes  him  intro- 
duce fire  and  wind,  can  have  no  manner  of  connection  or 
sense."  How  does  God's  government  of  winds  and  light- 
ning prove  the  pre-eminence  of  Messiah  over  angelic  spirits  ? 
His  position  is,  that  these  mighty  Spirits  are  under  the  di- 
rection of  the  Son  of  God.  One  of  them  we  are  told,  2 
Kings  xix.  35,  went  out  and  smote  on  that  night  one  hun- 
dred and  eighty-five  thousand  men  in  the  camp  of  the  As- 
syrians. Ingenious  skepticism  informs  us,  this  was  nothing 
but  a  pestilential  wind  from  the  desert.  What  then  ?  Is 
this  wind  under  control  of  the  angel  of  the  Lord  ;  and 
is  the  angel  that  guides  this  poisonous  wind  one  of  our 
Lord's  servants?  The  more  you  magnify  the  power  of  the 
wind  and  the  angel,  the  more  you  enhance  the  might  of 
Him  who  sitteth  on  the  throne,  around  which  hang  myriads 
of  millions  of  these  messengers  awaiting  his  commands  and 
rejoicing  in  their  execution. 

But  we  must  advert  to  the  contrast. — The  adversative 
"  but,"  points  this  out.  The  scripture,  or  the  Spirit  of  in- 
spiration, speaks  of  the  angels  as  subordinate  ministering 
spirits — servants  in  waiting  before  the  throne  of  majesty. 
But,  on  the  contrary,  of  the  Son,  "  Thy  throne,  O  God,  is 


EPISTLE   TO   THE   HEBREWS.  47 

forever  and  ever :  a  sceptre  of  righteousness  is  tlie  sceptre 
of  thy  kingdom,"  etc.  This  is  a  quotation  from  Psahii  xlv. 
6,  7.  That  this  psalm  concerns  Messiah  has  always  been 
held  by  his  believing  people.  A  simple  reading  of  this  must 
convince  all  that  have  the  elements  of  divine  knowledge 
and  any  respect  for  the  Holy  Scriptures.  Such  was  the 
application  of  it,  we  are  assured  by  men  deeply  conversant 
with  the  subject,  by  the  ancient  Jews.  All  translations 
and  all  sects  agree,  that  the  King,  who  is  fairer  than  the 
children  of  men ;  who  rides  forth  in  his  majesty  because  of 
truth,  meekness  and  righteousness,  is  the  Son  of  God.  It  were 
a  work  of  supererogation  to  enter  on  proof  of  this  general 
opinion.  Rather  let  us  glance  first  at  the  points  here  con- 
trasted. (1.)  The  angels  are  ministering  servants  ;  but  the 
Son  is  Lord  of  these  angels.  (2.)  The  angels  are,  as  the 
very  word  signifies,  at  best  ambassadors  ;  but  the  Son  issues 
their  commissions  and  calls  them  to  account  for  their  execu- 
tion. (3.)  The  angels  are  the  property  of  the  Son — his  otvn; 
but  the  Son  holds  them  by  right  of  creation.  (4.)  The 
angels  owe  all  their  efficiency  and  energy  to  the  power  of 
Ciod  working  in  them ;  but  the  Son's  efficiency  is  underived 
and  independent.  (5.)  The  angels'  authority  of  adminis- 
tration and  rule  is  derived  and  temporary ;  but  the  Son's 
throne  is  eternal.  (6.)  The  angels'  joys  in  their  reward  are 
measured  ;  but  the  Son's  are  boundless. 

Apart  from  these  points,  five  things  must  be  here  noted. 

1.  The  Son  is  expressly  called  God.  We  have  already 
remarked,  the  word  Elohim  used  here  by  the  Psalmist,  is 
never  applied  absolutely  in  scripture,  to  any  but  the  true 
God.  Hence  obviously,  here  is  a  direct  and  unequivocal 
assertion  of  the  true  and  proper  divinity  of  Christ ;  as  John 
affirms,  "  This  is  the  true  God  and  eternal  life."  1  Jno.  v. 
20.  Of  course,  therefore,  those  who  ever  labor  to  reduce 
the  Saviour  to  a  mere  fallible  man,  must  find  some  way  to 


48  COMMENTARY    OX   THE 

pervert  this  language  from  its  obvious  and  manifest  mean- 
ing. Some  deny  the  v  jrd  God  to  be  in  the  vocative  ease, 
as  in  our  translation — O  God,  as  spoken  to  ;  but  affirm  it 
to  be  in  the  nominative,  thus,  "God  is  thy  throne" — mean- 
ing, that  God  upholds  Messiah  in  his  government.  But 
now,  throne  is  the  symbol  of  ruling  power — of  sovereignty ; 
and  the  Hebrew  word  rendered  into  Greek,  by  ihronos,  is 
never  used  for  an  ordinary  seat ;  but  is  the  proper  term  for 
the  seat  of  supreme  power — the  symbol  of  royalty.  Thus 
God  is  converted  into  a  symbol ;  and  this  in  the  face  of  the 
most  obvious  and  natural  construction.  Besides,  if  Theos 
is  the  subject  or  nominative  of  the  verb — God  is  thy  throne 
— then  it  must  be  the  subject  throughout,  and  the  attributes 
of  the  kingdom  should  be  God's — the  sceptre  should  be 
God's — the  kingdom  is  God's.  But  such  is  not  the  fact : 
the  sceptre  and  kingdom  etc.  are  still  the  Son's,  still  imply- 
ing that  the  throne  is  his. 

2.  The  sovereignty,  symbolized  by  throne,  is  everlasting — 
forever  and  ever.  The  same  we  have  in  Isa.  ix.  7  :  "Of  the 
increase  of  his  government  and  peace  there  shall  be  no  end, 
upon  the  throne  of  David,  and  upon  his  kingdom  to  order 
it  and  to  establish  it  with  judgment  and  with  justice  from 
henceforth  and  forever."  So  in  Dan.  vii.  14 :  "  His  do- 
minion is  an  everlasting  dominion  which  shall  not  pass 
away,  and  his  kingdom,  that  which  shall  not  be  destroyed." 
No  language  of  man  can  more  strongly  express  the  perma- 
nence and  perpetuity  of  Messiah's  reign.  Let  now  those 
who  deny  his  divinity  and  affirm  him  to  be  only  and  merely 
a  man,  tell  us  how  a  mere  man  can  have  and  hold  an  ever- 
lasting dominion — a  kingdom  that  shall  know  no  end. 

3.  The  attributes  of  this  eternal  kingdom — "  the  sceptre 
of  thy  kingdom  is  a  sceptre  of  righteousness."  Here  is  a 
little  difference  from  the  psalm,  in  the  words — "is  a  right 
sceptre :"  the  sense  however  is  the  same.     As  throne  is  the 


EPISTLE   TO   THE    HEBREWS.  49 

symbol  of  supreme  ruling  power ;  so  sceptre  represents 
actual  government — the  application  of  law  to  regulate  the 
conduct  of  men.  The  rod  in  Moses'  hand  at  Horeb  was 
probably  the  type  of  royal  sceptres.  By  it  he  first  learned 
the  sovereign  power  of  God,  When  he  cast  it  down,  it  be- 
came a  serpent  and  he  fled  from  it;  showing  that  mere 
power  is  an  object  of  terror.  When  he  in  faith  extended 
his  hand  and  took  it  up,  it  became  a  harmless  rod ;  show- 
ing that  faith  in  God  who  establishes  government  among 
men  and  nations,  makes  supreme  power  no  longer  terrible 
but  desirable.  Messiah's  kingdom  is  characterized  by  right- 
eousness. Jeremiah  (xxiii.  5)  speaks  of  this  king  under  the 
name  of  a  righteous  Branch  from  David's  root — "  And  a 
king  shall  reign  and  prosper  and  shall  execute  justice  and 
judgment  in  the  earth.  In  his  days  Judah  shall  be  saved, 
and  Israel  shall  dwell  safely  :  and  this  is  the  name,  whereby 
he  shall  be  called,  The  Lord  our  righteousness."  Ac- 
cordingly, this  divine  administration  never  relaxes  justice, 
even  when  it  dispenses  mercy.  "Justice  and  judgment  are 
the  habitation  of  thy  throne :  mercy  and  truth  shall  go  be- 
fore thy  face."  Ps.  Ixxxix.  14.  And  again,  "Mercy  and 
truth  are  met  together ;  righteousness  and  peace  have  kissed 
each  other — Righteousness  shall  go  before  him ;  and  shall 
set  us  in  the  way  of  his  steps."  Ps.  Ixxxv.  10, 13.  "Do  we 
then  make  void  the  law  through  faith  ?  God  forbid  ;  yea, 
we  establish  the  law."  Rom.  iii.  31.  "  Think  not  that  I  am 
come  to  destroy  the  law  or  the  prophets :  I  am  not  come  to 
destroy,  but  to  fulfil."  Matt.  v.  17.  When  Jesus  saves  his 
people,  he  does  it  by  fulfilling  all  the  righteousness  of  the 
law,  perceptive  and  penal ;  its  requirements  are  all  com- 
plied with ;  so  that  God  can  be  just,  whilst  he  is  the  justifier 
of  them  which  believeth  in  Jesus.  Rom.  iii.  26. 

4.  The  Spirit  testifies  as  to  the  root  of  this  rectitude  in 
Messiah's  kingdom.    This  is  found  in  the  heart  of  the  King 

5 


50  COMMENTARY   OX    THE 

himself;  "  Thou  hast  loved  righteousness  and  hated  iniquity." 
The  purity  and  rectitude  of  the  administration  have  no  ex- 
traneous and  sinister  purposes  to  subserve ;  as  is  too  often 
the  case  with  governments  in  merely  human  hands.  This 
King  is  subject  to  his  own  law,  for  out  of  himself  the  law 
issues  and  all  the  attributes  of  his  being  are  in  accordance 
thereto.  The  will  of  the  sovereign,  made  known  to  the  sub- 
jects for  that  purpose,  is  law ;  and  Jesus  came  "  not  to  do 
mine  own  will — but  my  meat  is  to  do  the  will  of  him  that 
sent  me,  and  to  finish  his  work."  Love  to  men,  love  to 
God,  love  to  holiness,  righteousness  and  truth ;  and,  conse- 
quently, hatred  toward  all  that  would  counteract  this  love, 
shines  forth  in  his  whole  life,  at  his  death  and  resurrection : 
and  continues  characteristic  of  his  government ;  and  will  so 
continue  for  ever  and  ever. 

5.  That  holy  obedience  shall  be  followed  by  happiness  as 
its  reward,  is  the  fundamental  idea  of  moral  government. 
Sweep  this  away,  and  the  universe  becomes  at  once,  a  chaos 
worse  than  materialistic — a  chaos  of  matter  and  spirit,  of 
motion  and  mind,  of  intelligence  and  brute  force :  we  can- 
not say,  of  virtue  and  vice,  for  this  implies  a  distinction 
which  the  besom  of  moral  destruction  has  for  ever  swept 
away.  But  if  this  basis  of  morality  abides  unshaken  ;  then, 
from  the  perfection  of  Messiah's  kingdom  and  its  origin  in 
his  love  of  righteousness  and  truth,  it  must  necessarily  fol- 
low, that  with  his  work  before  him,  his  reward  must  be  with 
him.  "  Therefore  God,  even  thy  God  hath  anointed  thee 
with  the  oil  of  gladness  above  thy  fellows."  This  inference 
is  beautifully  logical :  and  is  substantially  the  same  as  the 
apostle  presents  in  Phil.  ii.  5-11 — "he  humbled  himself 
and  became  obedient  until  death  —  Wherefore  God  also 
hath  highly  exalted  him  and  given  him  a  name  which  is 
above  every  name — "  But  let  us  attend  to  particu'ars. 
(1.)    God   here,  is   the   Father,   as   presiding   over   the 


EPLSTLE    TO   THE   HEBREWS.  51 

economy  of  redemption.  The  covenant  in  eternity — the 
covenant  of  grace  between  the  Father  and  the  Son,  referred 
to  Eph.  i.  4,  5  is  the  ground,  as  it  were,  of  the  Father's 
action  here.  "  According  as  he  hath  chosen  us  in  him 
before  the  foundation  of  the  world,  that  we  should  be  holy, 
and  without  blame  before  him  in  love  ;  having  predestinated 
us  unto  the  adoption  of  children  by  Jesus  Christ  to  himself, 
according  to  the  good  pleasure  of  his  w'ill." 

(2.)  In  pursuance  of  this  covenant,  the  Son  must  assume 
humanity  and  the  Father  bestow  it  on  him ;  as  stated  in  Ps. 
xl.  6 — "  Mine  ears  hast  thou  opened  "  which  in  Heb.  x.  5,  is 
translated,  "  a  body  hast  thou  prepared  me."  So  the  Word 
Avas  made  flesh  :  he  took  on  him  the  nature  of  angels,  but 
the  seed  of  Abraham. 

(3.)  His  other  qualifications  are  expressed  by  the  anoint- 
ing of  the  Holy  Spirit  at  his  induction  to  office,  as  we  have 
already  briefly  noted,  and  must  still  farther  hereafter. 

(4.)  This  anointing  with  the  oil  of  gladness,  is  different ; 
we  might  say,  is  in  contrast.  The  former,  "  like  that  literal 
anointing  by  the  hand  of  Mary,  was  unto  his  painful  labors 
and  trials  and  sufferings  even  unto  death  and  burial.  But 
this  unto  joy  and  felicity — the  consequence  of  his  having 
finished  his  work."  This  was,  as  it  were,  the  solemn  inau- 
guration of  the  Son  of  God  into  the  possession  of  his  eternal 
throne — the  day  of  heaven's  jubilee,  when  he  returned  to 
re-occupy  his  vacated  throne,  adorned  anew  with  the  fresh 
glory  of  redeeming  love.  A  jubilee,  when  understood,  to  the 
church  below  ;  to  the  spirits  of  the  just  made  perfect ;  to  the 
angelic  hosts  who  had  witnessed  the  humiliation  of  the 
manger,  the  cross,  the  tomb :  who  now  escort  the  victorious 
conqueror  to  the  gates  of  glory  and  the  throne  of  light.  A 
day  this,  when  the  joys  of  heaven  were  doubled,  and  the 
Spirit  came  down  and  anointed  the  church  below  for  its 
blessed  work. 


52  COMMENTARY   ON   THE 

(5.)  Note  the  relative  measure — "above  thy  fellows:" 
not  equals;  but  partakers  in  common  of  this  joy,  though  in 
inferior  degree,  as  their  capacity  enabled  them.  "  Did  not 
our  hearts  burn  within  us  ?"  "  Then  were  the  disciples 
glad  when  they  saw  the  Lord."  All  the  joy  of  his  people 
consists  in  their  partaking  of  this  oil  of  gladness.  Above 
and  beyond  his  fellow-participants  is  the  Son  anointed  :  in 
kind  they  agree  ;  in  degree  they  differ.  Let  the  reader  be 
again  reminded  of  the  mediatorial  character  of  the  Son.  As 
God,  he  could  not  be  exalted  either  in  power  or  glory  or 
felicity  ;  but  as  God  and  man — as  Mediator  he  can  be  pro- 
moted in  all  these  respects. 

V.v.  10,  11,  12.  These  are  taken  from  Ps.  cii.  25-27 
and  are  exactly  copied  from  the  old  Greek  translation — the 
LXX.  The  Psalm  refers  to  the  last  days,  or  times  of  Messiah. 
This  is  evident  from  v.  13-16,  and  18  and  22,  which  are 
prophetic,  "  Thou  shalt  arise  and  have  mercy  upon  Zion. — 
So  the  heathen  shall  fear  the  name  of  the  Lord,  and  all  the 
kings  of  the  earth  thy  glory  : — the  people  which  shall  be 
created  shall  praise  the  Lord.  When  the  people  are  gath- 
ered together,  and  the  kingdoms,  to  serve  the  Lord."  But 
if  this  internal  evidence  were  wanting,  the  fact  of  Paul's 
quoting  it  in  arguments  addressed  to  Hebrews,  shows  that 
it  was  admitted  by  them  to  refer  to  the  promised  Son  of 
David  ;  or  then,  our  Apostle  committed  a  great  blunder,  in 
offering  evidence  which  he  knew  they  would  reject.  And 
this  is  true  of  all  the  other  passages.  No  lawyer  would 
offer  a  witness  or  a  document,  which  he  knew  the  Court 
would  refuse  to  admit  because  of  irrelevancy  or  of  incom- 
petency. That  modern  Jews  have  denied  many  of  the 
scri^  tures  referring  to  Messiah,  which  their  ancestors  re- 
ceived as  Messianic,  is  easily  proved  ;  but  their  denial  can- 
not shut  off  the  internal  evidences,  or  annihilate  historical 
facts. 


EPISTLE    TO    THE    HEBREWS.  53 

V.  10.  The  and,  as  in  vs.  5  and  6,  intimates  an  additional 
proof  text :  it  is  the  sixth.  "  Thou,  Lord,  in  the  beginning 
hast  laid  the  foundation  of  the  earth  ;  and  the  heavens 
are  the  works  of  thine  hands."  Note  (1.)  The  person  ad- 
dressed Tfiou,  Lord :  this  is  borrowed  from  the  preceding 
verses,  it  is  not  in  this  verse  of  the  psalm.  (2.)  The  time 
of  the  action  in  the  psalm,  "  of  old  " — at  the  faces — before — 
formerly.  By  the  apostle,  in  the  beginning ;  with  evident 
reference  to  Gen.  i.  1,  and  to  John  i.  1.  This  proof  of 
Christ's  superiority  to  the  angels  is  under  the  affirmation 
of  V.  2  "  by  whom  also  he  made  the  worlds ;"  hence  the 
suitableness  of  this  translation.  (3.)  "  Thou  hast  founded 
the  earth,"  is  a  little  briefer  and  more  literal.  (4.)  "  And 
the  heavens  are  the  works  of  thy  hands :"  manifestly  allud- 
ing to  Gen.  i.  1.  Thus,  creation  is  affirmed  to  have  been 
accomplished  by  the  person  spoken  of  and  spoken  to  in  this 
psalm  ;  and  consequently  in  proof  direct  of  his  supreme 
Godhead,  and  therefore,  of  his  infinite  pre-eminence  above 
the  angels. 

V.v.  11  and  12.  "  They  shall  perish ;  but  thou  reraainest; 
and  they  all  shall  wax  old,  as  doth  a  garment.  And  as  a 
vesture  shalt  thou  fold  them  up,  and  they  shall  be  changed  ; 
but  thou  art  the  same,  and  thy  years  shall  not  fail." 

Having  exalted  the  Son  of  God  as  the  Creator  and  up- 
holder of  all  things,  he  here  compares  this  Creator  with  the 
works  of  his  hands,  in  regard  to  their  durability,  or  perma- 
nent existence.     Let  us  note  particulars. 

1.  "They  shall  perish."  They  includes  the  whole  pre- 
viously mentioned — the  earth  and  the  heavens  shall  perish. 
This  word  signifies,  not  the  annihilation  of  the  matters  re- 
ferred to ;  but  their  dissolution ;  the  separation  of  their 
parts  into  their  elements — the  entire  change  of  form  and 
structure.  The  same  doctrine  is  taught  in  2  Pet.  iii.  10- 
12 — "the  heavens  shall  pass  away  with  a  great  noise,  and 

5* 


54  COMMENTARY   ON   THE 

the  elements  shall  melt  with  fervent  heat,  the  earth  also, 
and  the  works  that  are  therein,  shall  be  burned  up — all 
these  things  shall  be  dissolved — the  heavens  being  on  fire 
shall  be  dissolved."  In  v.  7  he  tells  us,  "  the  heavens  and 
the  earth,  which  are  now,  by  the  same  Word  are  kept  in 
store,  reserved  unto  fire  against  the  day  of  judgment,  and 
perdition  of  ungodl)'^  men."  He  refers  this  dissolution  to 
the  same  Word,  who,  John  assures  us,  was  in  the  beginning 
with  God,  and  was  God,  and  all  things  were  made  by  him  ; 
and  without  him  was  not  anything  made  that  was  made. 

2.  "But  thou  remainest."  Messiah  abideth,  the  same, 
yesterday,  and  to-day,  and  forever  :  and  He  it  is  that  winds 
up  the  affairs  of  the  worn-out  and  dilapidated  world  which 
has  grown  old  like  a  garment  that  has  become  useless  and 
is  about  to  be  folded  up  and  thrown  aside. 

3.  In  contrast  with  these  heavens  and  this  earth,  now 
become  worthless  as  a  worn-out  vesture,  is  the  fact,  that  it 
is  Messiah  who  makes  this  final  disposal  of  a  worn-out  uni- 
verse, and  lights  the  pathway  of  his  redeemed  Church  to 
heaven,  with  the  flames  of  a  burning  world.  But  whilst  all 
things  are  changed  under  the  operation  of  his  almighty 
hand.  He  himself  remains  unchanged  and  his  years  shall 
not  fail.  How  language  could  be  framed,  to  express  more 
forcibly  the  transcendent  glory  and  grandeur  of  the  Son, 
not  only  above  all  on  earth,  but  above  the  angels  and  all  in 
heaven,  it  may  well  be  accounted  impossible  to  conceive. 
His  eternal  duration  and  his  absolute  control,  government, 
and  final  judgment  of  the  universe — surely  these  place  him 
infinitely  above  the  angels.  Thus  the  argument  accumu- 
lates mountains  high :  and  thus  the  way  is  prepared  for  the 
final  and  Scripture  challenge  on  this  point. 

V.  13.  "  But  to  which  of  the  angels  said  he  at  any  time, 
Sit  on  my  right  hand,  until  I  make  thine  enemies  thy 
footstool  ?" 


EPISTI^E   TO    THE    HEBREWS.  55 

1.  Note  the  adversative,  "  But."  This  intimates  opposi- 
tion of  meaning ;  yet  the  proposition  to  which  this  is  opposed 
is  not  expressed  ;  it  is  implied.  As  if  he  would  say,  "God, 
or  the  Scriptures,  never,  on  any  occasion,  at  any  time,  under 
any  circumstances,  addressed  such  language  to  any  angel 
whatever,  however  exalted  and  glorious  he  may  have  been 
— Sit  on  my  right  hand  :  But  thus  does  he  address  the  Son." 
Thus,  the  language  contains  a  negative,  of  the  most  impera- 
tive and  absolute  character  in  regard  to  the  angels :  and  an 
affirmative,  of  a  character  equally  strong,  imperative  and 
absolute  in  regard  to  the  Son. 

2.  On  V.  4,  we  have  stated  the  force  of  the  jihrase  right 
hand — the  position  of  highest  honor  and  supremest  power : 
"  He  sat  down — took  his  seat  on  the  right  hand  of  the 
Majesty  on  high  :"  universal  dominion  belongs  to  the  Man 
of  Calvary,  because  he  is  heir  and  Lord  of  the  universe. 

3.  This  is  quoted  from  Ps.  ex.  2 ;  from  which  more  fre- 
quent and  important  quotations  are  made,  than  from  any 
equal  portion  of  the  Old  Testament.  A  divine  interpreter 
assures  us  that  it  is  Messianic.  Matt.  xxii.  42-45  :  "  What 
think  ye  of  Christ — Messiah  ?  Whose  son  is  he  ?  They 
say  unto  him,  The  Son  of  David,  He  saith  unto  them. 
How  then  doth  David  in  Spirit  call  him  Lord,  saying.  The 
Lord  said  unto  my  Lord,  Sit  thou  on  my  right  hand,  till  I 
make  thine  enemies  thy  footstool  ?  If  David  then  call  him 
Lord,  how  is  he  his  son  ?"  See  also  the  parallel  cases,  Mark 
xii.  35,  etc.,  Luke  xx.  41,  etc..  Acts  ii.  34,  85.  And  Paul 
in  1  Cor.  xv.  25-28  argues  that  Christ  must  reign  until  all 
his  enemies — all  things  be  put  under  his  feet — then  shall 
the  Son  also  himself  be  subject,  etc. 

So  our  Lord's  argument  with  the  Pharisees,  and  also 
Peter's,  assumes, — does  not  assert,  but  is  stronger  than  a 
mere  assertion  ;  for  in  assuming  that  the  Psalm  applies  to 
the  Messiah,  he  obtains  their  admission  to  it.     Both  our 


56  CO-MMENTAIIY    ON    THE 

Lord's  and  Peter's  argument  were  in  public,  in  the  face  of 
the  scribes  and  Pharisees — the  learned  doctors,  and  there- 
fore, their  not  contradicting  him  concedes  the  point.  "  No 
man  was  able  to  answer  him  a  word."  But  now,  if  they 
could  have  denied  that  the  psalm  was  spoken  of  Messiah 
and  sustained  their  denial,  they  would  have  swept  away 
the  foundation  of  his  argument  and  gained  a  complete 
triumph.  The  ancient  Jews  never  denied  this:  its  denial 
is  a  rejection  of  Christ  and  the  whole  New  Testament  dis- 
pensation— an  invention  which  proves  the  hardihood  and 
unblushing  effrontery  of  modern  infidelity.  We  shall  meet 
other  quotations  anon  :  meanwhile  let  us  pass  to  the  expo- 
sition of  this ;  and, 

4.  The  command,  Sit,  in  the  English  and  Greek  taken 
from  the  LXX.,  does  not  fully  express  all  that  may  be  sug- 
gested by  the  Hebrew.  A  slight  yet  beautiful  and  not  unim- 
portant shade  of  meaning,  is  not  thrown  upon  the  canvas. 
The  Hebrew  word  used  by  the  Psalmist,  suggests  not  only 
the  taking  and  occupying  of  the  honored  seat ;  but  is  retro- 
spective ;  it  implies  a  previous  right  and  occupancy,  as  if 
He  should  say.  Re-seat  thyself:  return  and  re-occupy  the 
throne,  which,  for  a  little  while  and  for  a  glorious  purpose, 
thou  hast  vacated.  Having  laid  aside  thy  sceptre  and  thy 
robes  of  eternal  royalty,  and  veiled  thy  divinity  in  human 
flesh ;  and  having  accomplished  the  mission  on  which  I 
sent  thee,  until  thou  didst  say,  "  It  is  finished  ;"  and  having 
burst  the  mortal  bondage  of  the  grave.  Return,  Thou  only- 
begotten  and  well-beloved,  arrayed  in  all  the  glory  thou 
didst  lay  aside,  and  all  the  superadded  glory  of  revealing 
mercy  to  the  universe  of  intelligent  beings ;  Return  and  re- 
occupy  thy  throne,  and  vindicate  the  rights  of  thy  glorious 
crown ;  and  there  abide  until  all  thine  enemies  shall  bow 
down  as  a  footstool  of  thy  feet. 

"  The  form  of  the  Hebrew  word   here  used  is  identical 


EPISTLE   TO   THE   HEBREWS.  57 

in  its  letters  with  the  word  to  return,  as  the  following  pas- 
sages show :  Ps.  cxvi.  7,  "  Return  unto  thy  rest,  O  my  soul." 
Isa  Iv.  7 — "  Let  him  return  unto  the  Lokd" — Hosea  vi.  1, 
"  Let  us  return  unto  the  Lord,"  etc,  and  vii.  10,  and  xiv.  1, 
2.  Moreover  the  drift  of  the  psalm  shows  its  reference  to 
times  subsequent  to  Christ's  exaltation.  "  The  Lord  shall 
send  the  rod  of  thy  strength  out  of  Ziou — he  shall  judge 
among  the  heathen."  And  its  coincidence  with  the  second 
psalm  shows  its  reference  to  post-resurrection  times.  "  This, 
says  Alexander,  is  the  counterpart  of  the  Second  Psalm,  com- 
pleting the  prophetic  picture  of  the  conquering  Messiah." 
How  beautiful  the  logic  by  which  he  proves  his  position, 
that  Christ — the  Messiah  of  the  Hebrew  scriptures,  is  so 
much  better  than  the  angels!  And  how  pertinent  and 
forceful  the  general  appeal  by  Avhich  he  closes  it  up. 

V.  14.  "  Are  they  not  all  ministering  spirits,  sent  forth 
to  minister  for  them  who  shall  be  heirs  of  salvation  ?" 

1.  Here  observe  first,  the  form  of  expression  is  the  same 
as  in  the  preceding  verse :  the  strong  affirmation :  the  bold 
appeal  to  gainsayers  for  facts  and  doctrines  which  they 
could  not  for  a  moment  deny.  As  if  he  would  say,  'You 
know,  brethren,  this  is  the  old  and  universally  received 
doctrine  in  Israel.  From  the  day  when  the  angel's  voice 
from  heaven  stayed  the  uplifted  hand  and  deadly  knife, 
saying — "  Lay  not  thine  hand  upon  the  lad " — until  the 
angel  that  talked  with  and  instructed  Zechariah,  their  min- 
istry has  been  recognized  among  the  true  Israelites.' 

2.  The  characteristic  feature  of  their  ministrations  here 
pointed  out,  is  merciful — for,  on  account,  to  promote  the 
advantage  of  God's  children.  And  as  to  the  children,  so 
more  especially  to  the  elder  Brother,  the  angels  have  a 
special  charge.  This  verse  is  not  a  quotation,  but  a  general 
reference  to  established  doctrines.  In  Ps.  xci.  11,  it"  is  dis- 
tinctly stated  in  reference  to  our  Lord ;  "  He  shall  give  his 


58  COMMENTARY   ON   THE 

angels  charge  over — concerning  thee,  to  keep  thee  in  all 
thy  ways,"  etc.  But  what  is  there  special  as  to  Christ,  is, 
in  principle  applicable  to  all  his  people.  "  Bless  the  Lord, 
ye  his  angels  that  excel  in  strength,  that  do  his  command- 
ments, hearkening  to  the  voice  of  his  word.  Bless  ye  the 
Lord,  all  ye  his  hosts,  (armies)  ye  ministei's  of  his,  that  do 
his  pleasure."  Ps.  ciii.  20,  21. 

3.  But  whilst  it  is  true,  that  their  ministrations  are 
mainly  for  the  protection  and  comfort  of  God's  redeemed, 
they  necessarily  have  a  different  relation  to  others.  For 
very  often  the  salvation  of  Zion  is  a  result  of  the  destruc- 
tion of  her  enemies.  The  same  angel  of  the  Lord — the 
uncreated  angel  Redeemer,  that  encamps  round  about  them 
that  fear  him,  wields  his  omnipotence  in  crushing  his  and 
their  enemies.  So  the  created  angels  that  do  his  command- 
ments have  terrible  orders  to  fulfil,  as  for  example,  in  the 
night  of  Egypt's  wailings,  when  there  was  not  a  house  in 
which  the  first-born  did  not  lie  dead.  And  in  the  night  of 
vengeance  upon  the  Assyrian  camp,  when  the  angel  of  the 
Lord  went  out  and  smote  down  to  death  "an  hundred,  four 
score  and  five  thousand :''  2  Kings  xix.  35. 

4.  Yet  mighty  as  are  these  liturgical  spirits,  they  are  all 
sent  forth  under  orders ;  and  are  in  perfect  subjection  to 
the  authority  above  them  ;  and  that  is  none  other  but  the 
Son  of  God  in  human  nature — the  Messiah. 

And  thus  closes  the  argument  for  the  superiority  of  our 
Lord  over  the  angels,  who  were  the  higliest  agency  em- 
ployed in  the  establishment  and  conduct  of  the  Old  Testa- 
ment dispensation.  "  The  chariots  of  God  are  twenty 
thousand,  even  thousands  of  angels :  the  Lord  is  among 
them  as  in  Sinai,  in  the  holy  place."  Ps.  Ixviii.  And  Ste- 
phen, Acts  vii.  53,  assures  us  they  received  the  law  through 
the  disposition — along  the  ranks  of  angels.  We  may  note 
further  the  fact,  without  professing  ability  to  account  for  it, 


EPISTLE   TO   THE    HEBREWS^  59 

that  all  the  seven  quotations  in  proof  are  from  the  Psalms, 
except  the  second.  Why?  Is  it  because  they  are  more 
clearly  doctrinal  than  the  other  scriptures  ?  Is  it  because 
they  embody  the  essence  of  all  practical  religion?  Or  is  it 
because,  being  more  constantly  used  in  worship,  they  were 
more  familiar,  better  known  and  appreciated  by  the  people  ? 
Whether  any  or  all  these  are  sufficient  to  account  for  the 
fact  or  not,  this  lesson  most  assuredly  ought  to  be  received 
from  the  fact ;  viz..  The  church  should  very  highly  appre- 
ciate the  book  of  Psalms  and  by  no  means  exclude  these 
heaven-inspired  hymns  from  the  matter  of  her  praise.  She 
should  never  so  cultivate  and  improve  music,  as  to  silence 
David's  harp  and  to  suspend  singing  in  the  family  and 
drive  it  from  the  church  into  the  organ  loft. 

Before  proceeding  further  with  the  text,  it  may  be  profit- 
able to  note  a  few  things,  by  way  of  general  remark  or 
inference  from  our  discussion  of  the  argument  for  the  pre- 
eminence of  Christ  above  the  angels. 

1.  It  is  the  rule  of  all  holy  obedience  everywhere,  through- 
out God's  whole  world,  that  all  His  rational  creatures  shall 
glorify  the  Son.  The  spirits  of  light  and  redeemed  men  are 
bound  to  this  service  ;  each,  however,  in  their  own  proper 
sphere.  Angelic  hosts  do  glorify  him,  as  bound,  because  he 
is  Lord  Ci'eator  and  Governor  over  them  and  the  object  of 
their  supreme  adoration.  All  men,  holy  and  unholy,  are 
equally  bound  to  serve  and  obey  him  ;  but  actually  all  sanc- 
tified men  do  worship  the  Son.  They  who  withhold  this 
worship  blaspheme  his  holy  name  ;  and  there  is  an  eternal 
line  of  distinction  between  blasphemy  and  worship.  The 
denial  of  his  Godhead  and  the  worship  due  to  Him,  is  the 
highest  possible  crime.  Because  "  God  also  hath  highly 
exalted  him  and  given  him  a  name,  which  is  above  every 
name,  that  at  the  name  of  Jesus  every  knee  should  bow,  of 
things  in  heaven,  and  things  in  earth,  and  things  under  the 


60  COMMENTARY   ON   THE 

earth  :  and  that  every  tongue  should  confess,  that  Jesug 
Christ  is  Lord,  to  the  glory  of  God  the  Father."  Phil.  ii. 
9-11.  "  For  the  Father  judgeth  no  man  ;  but  hath  com- 
mitted all  judgment  unto  the  Son  :  that  all  men  should 
honor  the  Son,  even  as  they  honor  the  Father.  He  that 
honoreth  not  the  Son,  honoreth  not  the  Father  which  hath 
sent  him."  John  v.  22,  23.  "  Who  is  a  liar  but  he  that 
denieth  that  Jesus  is  Messiah  !  he  is  Antichrist  that  de- 
nieth  the  Father  and  the  Sou.  Whosoever  denieth  the 
Son,  the  same  hath  not  the  Father."  1  John  ii.  22,  23. 
This  follows  by  necessity :  for  father  and  son  are  relative 
terras :  if  there  is  no  father  there  is  no  sou  :  the  one  implies 
the  other. 

2.  For  aught  we  know,  all  intelligent  creatures  in  God's 
universe  are  anxious  spectators  of  his  system  of  grace 
and  scheme  of  providence,  carrying  on  in  this  world  of 
ours.  Little  comparatively  as  is  our  earth,  it  may  be — 
though  we  do  not  affirm  it,  yet  no  man  can  presume  to  say 
it  cannot  be  so — it  may  be,  that  the  dispensation  of 
God's  mercy  and  grace  in  this  world  of  ours,  may  be  the 
means  of  confirming  millions  of  worlds  in  eternal  happi- 
ness :  not  of  redeeming  their  inhabitants,  but  of  confirming 
them,  by  giving  evidence  of  the  inflexible  righteousness  and 
eternal  justice  of  God.  To  this  idea  the  Apostle  seems  to 
refer  in  Eph.  i.  10.  "  That  in  the  dispensation  of  the  full- 
ness of  times,  he  might  gather  together  in  one  all  things  in 
Christ,  both  which  are  in  heaven,  and  which  are  on  earth, 
even  in  him."  And  in  iii.  10 — "  that  now  unto  the  princi- 
palities and  powers  in  heavenly  places  might  be  known  by 
the  church  the  manifold  wisdom  of  God  " — By  the  church 
here  is  meant,  the  instrumental  agency — the  medium 
through  which  intelligence  is  communicated  to  the  angels 
of  light.  The  attributes  of  Jehovah  displayed  in  the  work 
of  man's  redemption,  are  made  known  through  the  church's 


EPISTLE   TO   THE    HEBREWS.  61 

agency,  to  the  principalities  and  powers  in  heavenly  places. 
These  glorious  spirits,  always  in  waiting  before  the  throne 
of  Messiah,  learn  of  Him,  through  the  church  below,  the 
hitherto  inscrutable  mysteries  of  redemption  and  the  com- 
binations of  His  love  and  mercy,  justice  and  righteousness  ; 
and  then  dart  off  with  their  messages,  away  to  the  distant 
worlds  scattered  over  the  boundless  expanse  of  his  domin- 
ions. These  messengers  of  Messiah  study  man  to  learn  the 
glory  of  their  God. 

3.  There  is  a  progression  in  the  development  of  these 
mysteries  of  mercy  and  justice.  Several  eras  may  be  noted. 
(1.)  When  the  first-fruits  of  Messiah's  purchase  from  sin 
and  I'escue  from  pollution  arrived  at  the  gates  of  glory,  the 
inhabitants  of  the  heavenly  world  were  all  stirred  up  and 
eagerly  inquired,  '  Will  he  be  admitted  ?  Can  a  spirit, 
once  polluted  and  now  expelled  from  a  polluted  body  by 
the  hand  of  a  fratricidal  assassin — can  such  an  one  be  re- 
ceived into  this  holy  liabitation  ?  Can  we  associate  with 
such  on  terms  of  equality?'  Abel's  reception  marks  the 
first  era :  a  spirit  once  polluted,  now  pure ;  but  how  ?  This 
question  exercises  angelic  bosoms,  and  is  unsolved  ;  when 
(2.)  A  second  advent  and  under  different  circumstances 
gives  a  new  turn  of  thought  and  surmise.  Enoch,  arrayed 
in  a  spiritual  body  enters  the  realms  of  eternal  day.  Thus 
were  the  heavenly  host  furnished  with  a  faint  glimpse  at 
the  glorified  body,  which  they  were  hereafter  to  behold  on 
his  throne  and  to  accompany  down  to  this  earth  whence  his 
body  is  derived,  that  they  may  witness  the  grand  scene  of 
his  final  judgment. 

(3.)  Moses  was  probably  the  third  mark  of  an  era.  If,  as 
is  probable  from  the  facts  on  the  mount  of  transfiguration, 
he  arose  from  the  dead,  he  was  the  first  called  away  from 
the  house  of  temporary  imprisonment,  to  mingle  with 
angels  and  spirits  innumerable  of  just  men  made  perfect. 


62  COMMENTARY    ON    THE 

Clirist  indeed  is  called  the  first-fruits  of  them  that  slept ; 
but  not  as  being  the  iirst  human  body  that  arose  from  the 
state  of  the  dead.  Lazarus  and  the  widow's  son  preceded 
him.  But  He  was  the  first-fruits,  in  the  sense  of  the  supe- 
rior— the  more  excellent.  Thus  there  is  a  progression  in 
the  character,  as  well  as  the  number  of  heavenly  inhabit- 
ants; until  the  Lord  of  glory  himself  graced  his  divine 
throne  with  the  majesty  of  his  own  effulgent  glory. 

(4.)  This  marks  the  fourth  illustrious  era ;  exhibits  hu- 
manity in  its  highest  possible  form,  short  of  the  beatific 
vision,  wherein  eye  hath  not  seen,  nor  ear  heard,  neither 
hath  it  entered  the  heart  of  man  to  conceive  the  glory  that 
shall  be  revealed  in  us  and  to  us.  What  w'e  shall  be  we 
know  not ;  but  we  know  that  when  he  shall  appear  we  shall 
be  like  him,  for  we  shall  see  him  as  he  is. 

4.  This  progress  must  continue,  both  as  it  regards  num- 
bers and  excellent  properties.  Heaven  is  not  stationary. 
How  different  must  it  have  been  when  Elijah  entered  it  in 
his  car  of  fire,  from  what  it  was  when  Abel  first  trod  the 
golden  streets?  From  this  how  different,  when  the  ever- 
lasting doors  were  lifted  up  and  the  King  of  glory  entered  ? 
And  then,  the  progress  in  holiness  and  happiness  of  the 
myriads  of  millions,  redeemed  and  unredeemed,  how  it 
outstrips  imagination  ;  and  how  the  powers  of  the  soul  flag, 
when  the  finite  labors  to  grasp  the  infinite?  Who  shall 
attempt  to  set  bounds  and  limits  to  glories  and  felicities  of 
the  heavenly  world  ? 

5.  There  is  no  display  of  God's  mercy  any  where,  at  the 
expense  of  his  righteousness.  "  A  God  all  mercy  is  a  God 
unjust."  They  who  hope  to  purchase  heaven  by  a  mere  act 
of  indemnity,  cherish  a  hope  that  shall  make  them  ashamed. 
Is  there  any  need  of  stronger  proof  than  we  have  seen,  that 
salvation  by  free  grace  is  favorable  to  the  interests  of  right- 
eousness, than  that  the  author  of  it  lovcth  righteousness 


EPISTLE   TO   THE    HEBREWS.  63 

and  hatetli  iniquity?  Those  very  men,  who,  rejecting  the 
vicarious  atonement,  will  have  mercy  at  the  sacrifice  of  jus- 
tice, are  most  pertinacious  in  denying  the  necessity  of 
mercy  at  all. 

6.  One  more  remark  and  we  shall  then  proceed  to  the  infer- 
ence of  the  next  chapter  and  the  proofs  in  support  of  it.  It 
is,  that  the  enhancement  of  Messiah's  glory,  in  the  fore- 
going discussion,  regards  his  Kingly  office.  These  six  tes- 
timonies of  Scripture  exalt  the  Son  of  God  and  anoint 
him  King  on  the  holy  hill  of  Zion,  and  call  upon  all  kings 
to  serve  and  obey  Him. 


CHAPTER  II. 

Verses  1-4.  "  Therefore  we  ought  to  give  the  more  earn- 
est heed  to  the  things  which  we  have  heard,  lest  at  any 
time  we  should  let  them  slip." 

We  have  here  an  inference,  based  on  the  preceding, 
and  containing,  for  the  first  time,  a  distinct  avowal  of  his 
grand  design.  He  forewarns  them  of  the  danger  of  apostasy 
from  the  faith  of  the  gospel ;  and  thereby  forearms  them 
against  it.  He  is  more  directly  practical  in  this  than  in 
any  of  his  Epistles.  As  a  wise  master  builder,  he  lays  his 
foundation  of  doctrine  on  the  rock  of  eternal  truth,  and 
follows  it  up  closely,  with  an  application :  and  in  such  a 
manner  as  to  call  for  supporting  it  with  further  reasons 
equally  cogent.  Having  demonstrated  most  abundantly 
the  superiority  of  King  Messiah  above  the  angelic  hosts, 
he  gives  this  as  the  reason  why  these  testimonies  ought  to 
be  most  diligently  treasured  up  and  studied :  and  then,  in 
subsequent  verses  enforces  this  inference  by  pointing  out 
the  danger  of  disregarding  it.  Let  us  note  the  danger ; 
the  way  to  obviate  it ;  and  the  obligation  to  do  so. 

1.  The  danger.  To  disregard  his  instructions  is  to  de- 
spise and  ofteud  the  teacher.  God  spake  by  his  prophets, 
whom  he  sent  with  his  message :  if  we  refuse  to  hear  them  we 
insult,  not  the  messenger  only,  but  the  Master  himself.  To 
contemn  the  ambassador  is  to  insult  his  Sovereign.  God 
speaks  to  us  by  his  angels;  contemptuous  treatment  of  these 
more  exalted  servants,  is  a  still  higher  offence.  God  speaks 
to  us  by  his  Ron  ;  surely  tlie  words  from  his  mouth  cannot 
be  contemned  or  even  neglected,  without  greatly  aggravated 
64 


EPISTLE   TO   THE    HEBREWS.  65 

turpitude.  This  sin  may  spring  from  lassitude,  from  world- 
ly-mindedness,  from  hostile  feeling.  But  the  language 
before  us  scarcely  implies  these.  "  Lest  at  any  time  we 
should  let  them  slip."  The  allusion  is  to  a  leaky  vessel, 
into  which  water  is  introduced,  but  whence  it  glides  away 
as  it  were  unperceived.  Such,  to  a  sad  degree,  is  the  ease 
with  many  hearers  of  the  gospel  in  our  day.  They  attend 
the  sanctuary,  and  lo,  the  pi'eacher  is  "  unto  them  as  a  very 
lovely  song  of  one  that  hath  a  pleasant  voice,  and  can  play 
well  on  an  instrument,  for  they  hear  his  words,  but  they  do 
them  not."  Or,  perchance  they  do  not  even  hear  his  words  ; 
attention,  which  is  necessary  to  memory,  is  given  to  some- 
thing else — the  stained  glass  windows — the  beautiful  lamps 
or  gas  burners  which  glimmer  at  noonday  to  help  the  sun 
to  overcome  the  philosophy  of  windows  that  shut  out  the 
light — the  beautiful  head  dresses  and  rich  flounces.  In 
such  cases,  the  chinks  are  not  to  blame ;  for  the  water  was 
never  put  in  and  of  course  could  not  flow  out.  The  result 
however  is  the  same — an  empty  vessel. 

2.  The  method  of  escaping  or  obviating  this  danger — ■ 
"give  the  more  earnest  heed."  This  calls  for  (1.)  Atfe^i- 
tion,  a  prerequisite  to  memory.  All  men  know  that  sounds 
may  strike  the  ear  and  not  be  heard.  The  clock  strikes 
and  I  hear  it  not.  That  is,  my  attention  was  not  arrested. 
The  percipient  mind  was  giving  heed  to  something  else ; 
consequently  nothing  actually  was  thrown  into  the  store- 
house of  memory,  by  its  doorkeeper,  attention :  and  there- 
fore nothing  can  be  drawn  out.  (2.)  Attention  has  its  own 
proper  antecedent — desire,  running  out  into  will.  If  there 
is  no  desire  to  receive  the  instructions  of  wisdom,  there  can 
be  no  attention,  and  there  will  be  no  hearing,  no  memory 
of  the  words  heard  ;  and  therefore  no  ability  to  call  up  and 
ruminate  upon  the  discourse :  and  so  the  thunders  of  Sinai 
are  no  more  received  and  retained  in  the  mind,  than  the 
6« 


66  COMMENTARY   ON   THE 

still  small  voice :  an  empty  vessel  is  the  result.  (3.)  Desire 
implies  a  feeling  of  want;  a  conception  of  something  sup- 
posed to  be  capable  of  relieving  the  want ;  and  the  out- 
going of  the  mind  after  tliat  thing.  Until  therefore  a  man 
feels  tliat  something  is  needed  to  secure  his  happiness,  he 
will  not  bestir  himself.  But  let  the  light  of  the  law  shine 
in  upon  his  soul;  and  conviction  follows;  he  perceives  his 
danger  and  inquires  what  he  must  do  to  be  saved.  But  we 
are  here  concerned  rather  with  professed  believers,  than 
with  sinners  in  general.  Professors'  poverty  in  religious 
knowledge  and  consequent  danger,  are  owing,  not  to  lack  of 
means  of  instruction  hut  to  want  of  diligence  in  their  use. 
Believing  that  much  study  is  a  weariness  to  the  flesh,  they 
excuse  themselves  and  abide  content  with  the  bare  and 
vague  hope  tliat  they  have  an  interest  in  the  great  sal- 
vation. The  onward  movement  toward  perfection  does 
not  secure  their  attention  ;  scarcely  attracts  their  notice. 
Earnest  heed,  intense  study  they  leave  to  others.  Indeed, 
not  a  little  of  this  censure  is  perhaps  due  to  the  ministry. 
There  is  more  anxiety  ajiparent  to  increase  the  number  of 
jewels,  than  to  polish  and  make  them  fit  to  be  set  in  the 
Master's  crown.  To  the  conversion  of  sinners,  rather  than 
to  the  ediiication  of  saints,  is  given  the  more  earnest  heed. 
Far  from  us  be  the  wish  to  check  the  former.  Let  converts 
be  multiplied  as  the  morning  dew;  and  to  this  end  let 
preaching  of  the  law  be  penetrating  as  the  barbed  arrow: 
but  let  it  not  be  forgotten,  that  the  growth  of  church  mem- 
bers into  holy  conformity  with  her  Master's  likeness,  is  an 
indispensable  and  most  eflicient  means  of  grace :  and  that 
this  growth  depends  on  and  results  from  the  constant  and 
faithful  study  of  the  divine  oracles. 

3.  This  remedy  prophylactic  it  is  our  duty  to  apply — 
"  we  ought," — it  is  becoming,  fit,  obligatory  on  us,  the  more 
earnestly  to  give  attention  to  the  things  heard.     The  word 


EPISTLE   TO   THE    HEBREWS.  67 

rendei'ed  ought  is  formed  from  one  that  signifies  to  hind — to 
make  fast:  and  so  it  expresses  moral  obligation:  as  Rom. 
viii.  26  and  xii.  3,  1  Cor.  viii.  2,  and  2  Cor.  ii.  3.  In  this 
last  it  expresses  the  obligation  on  the  Corinthian  believers 
so  to  act  as  to  aiford  him  occasion  to  rejoice. 

If  this  obligation  to  hearken  to  the  words  spoken,  to  mix 
them  with  faith  and  practice  them  in  the  life,  be  disregarded 
and  the  majesty  of  the  Son  of  God  thus  insulted — if  men 
refuse  to  study  the  things  which  make  for  their  eternal 
peace ;  and  thus  let  the  glorious  message,  heralded  by  men 
and  angels  and  the  Lord  of  glory  himself,  pass  away  from 
their  minds  and  leave  no  abiding  impressions  on  their  hearts 
and  lives — then  must  they  in  due  time  meet  their  i-esponsi- 
bilities  and  endure  such  vengeance  as  their  most  aggra- 
vating transgressions  deserve.  To  arouse  their  souls  to  a 
due  appreciation  of  their  peril,  the  Apostle  proceeds  to  con- 
struct an  argument  from  the  less  to  the  greater.  The  prin- 
ciple of  this  argument  is  universally  admitted ;  viz.,  that 
moral  responsibility  is  in  proportion  to  privileges.  This 
maxim  is  beautifully  illustrated  by  the  parable  of  the 
talents.  Our  Apostle  applies  it  in  Rom.  ii.  12 :  "  For  as 
many  as  have  sinned  without  law — without  the  revealed 
law — the  written  revelation — shall  also  perish  without  law  ; 
and  as  many  as  have  sinned  in  the  law — under  the  light  of 
revelation — shall  be  judged  by  the  law."  In  other  words, 
as  privileges  are  multiplied  responsibility  increases.  Your 
privileges  and  mine,  my  Hebrew  brethren,  are  exceedingly 
enhanced — they  are  much  beyond  those  of  your  fatliers, 
hold  fast  therefore  and  improve  more  abundantly  your 
superior  light. 

V.  2.  "  For  if  the  word  spoken  by  angels  was  steadfast, 
and  every  transgression  and  disobedience  received  a  just 
recompense  of  reward,  how  shall  we  escape  if  we  neglect  so 
great  salvation ;  which  at  first  began  to  be  spoken  by  the 


68  COMMENTARY    ON    THE 

Lord,  and  was  coiifinned  unto  us  by  tliem  that  heard  him  ; 
God  also  bearing  them  witness,  both  with  signs  and  won- 
ders, and  with  diverse  miracles,  and  gifts  of  the  Holy  Ghost, 
according  to  his  own  will." 

The  causal  particle  For,  intimates  a  reason  in  support  of 
the  foregoing  dehortation  and  is  too  plain  to  need  further 
ex])lanation. 

The  conditional  word,  if,  is  not  designed  to  express  a 
doubt,  as  to  whether  the  word  spoken  by  angels  was  stead- 
fast :  but  rather  intimates  a  very  liigh  degree  of  confidence 
and  a  universal  concession  on  the  part  of  the  persons  ad- 
dressed. As  if  he  would  say,  "  You  know,  my  Brethren, 
that  under  the  Old  Testament  dispensation,  the  connection 
between  sin  and  punishment  was  indissoluble.  Full  proof 
of  wrong-doing  was  always  required,  but  when  this  was 
made  out  and  the  crime  proved  indubitably,  then  justice 
was  administered  without  sale,  denial  or  delay.  Now  if 
these  things  are  so,  how  much  more  rigidly  should  the  just 
demands  of  the  law  be  exacted  from  those  who  sin  under 
the  clearer  light  and  encouraging  revelations  of  the  New 
Testament?" 

"  The  word  spoken  by  angels."  Word  here  means  the 
doctrines,  though  Logos  be  used  ;  and  not  the  personal  w'ord  ; 
nor  yet  the  executive  word  (Jiremci) ;  but  the  doctrines  com- 
municated by  angels.  But  how  spoken  by  angels  f  It 
marks  the  medium  agency — through  the  angels.  The  refer- 
ence is  to  the  ministration  of  angels,  chiefly  at  Sinai :  chiefly, 
but  not  excluding  other  angelic  instrumentalities,  as  to 
]\Ianoah  and  his  wife,  as  to  Balaam,  as  to  Abraham,  as  to 
Gideon,  etc.  But,  as  the  Jews  have  always  held,  the  grand 
instance  of  Angelic  liturgy  or  service,  was  at  Sinai.  Stephen 
Acts  vii.  52,  when  he  charges  home  upon  his  persecutors, 
their  crowning  sin  against  "  the  just  One  ;  of  whom  ye 
have  been  now  the  betrayers  and  murderers,  Who  received 


EPISTLE   TO   THE    HEBREWS.  69 

the  law  by  the  disposition  of  angels  and  have  not  kept  it," 
hands  us  the  key  of  the  passage — "  by  the  disposition," — 
in  or  along  the  ranks  of  angels.  The  Greek  word  means 
rows  of  persons  drawn  up  as  it  were  rank  and  file.  From 
Stephen  we  recur  to  Ps.  Ixviii.  17,  previously  cited.  David 
describes  the  prosperity  of  Zion  and  the  glory  of  her  King. 
"  The  hill  of  God  is  as  the  hill  of  Bashan — the  Lord  will 
dwell  in  it  forever.  The  chariots  of  God  are  twenty  thou- 
sand, even  thousands  of  angels  :  the  Lord  is  among  them 
as  in  Sinai,  in  the  holy  place."  Thus  there  were  angels 
innumerable  in  Sinai ;  for  David  is  a  prophet  and  God  in 
him  speaks,  although  in  no  other  prophet  did  he  speak  or 
write  down  this  fact  of  the  angels'  presence  in  Sinai.  More- 
over, the  Lord  that  was  in  Sinai  among  these  myriads  of 
angels,  is  the  Jehovah  ;  and  this  Jehovah  in  the  Second 
Person  ;  the  same  who  is  spoken  of  in  Ps.  ii.,  of  whom  Jeho- 
vah in  the  First  Person  declares  the  decree,  "  Yet  have  I 
set — anointed  my  King  ujjon  my  holy  hill  of  Zion."  Still 
farther  proof  of  this  identity  is  found  in  v.  18.  "  Thou  hast 
ascended  on  high  :  thou  hast  led  captivity  captive,  etc." 
Now  compare  this  with  its  quotation  and  use  in  Eph.  iv. 
8-13.  "  Wlierefore  he — the  scripture  saith.  When  he  as- 
cended up  on  high,  he  led  captivity  captive  and  gave  gifts 
unto  men,  etc."  Thus  undeniably  is  it  established,  that  the 
law  (and  the  system  built  upon  it  at  Sinai)  is  here  meant, 
and  of  it  the  stability  is  affirmed.  It  had  already  stood 
more  than  fifteen  and  an  half  centuries  and  witnessed  the 
evanishment  of  all  other  systems  of  law  and  order;  and  the 
governments  which  consisted  in  their  execution  had  all 
passed  away.  But  Messiah's  throne  is  forever  and  ever,  for 
it  was  ordained  by  angels  in  the  hand  of  a  Mediator. 
But  now  the  steadfastness  of  this  doctrine — the  stability 
and  strength  of  this  law — is  manifested  in  the  energy  of  its 
operation,  by   which    every  transgression — every   act    by 


70  COMMENTARY    ON    THE 

which  the  law  is  crossed  ;  and  disobedience — not  hearing, 
meets  its  just  punishment,  its  rewarding  compensation,  ac- 
cording to  eternal  right.  The  former  of*  these  terras — trans- 
gression may  be  designed  to  refer  to  law  proper,  as  distin- 
guished from  evangelical  matter.  For  be  it  remembered 
the  Levitical  laws,  or  positive,  ceremonial  institutions,  are 
almost  entirely  evangelical:  that  is,  they  are  types  of  Christ 
and  of  christian  doctrines  and  gospel  ordinances.  The  lat- 
ter term — disobedience — simply  and  literally  not  hearing, 
most  likely  has  special  reference  to  evangelical  truth,  of 
which  no  trace  can  be  found  in  the  human  mind  by  nature  ; 
but  it  is  all  by  divine  inspiration  and  addressed  to  the 
sinner  and  claims  the  obedient  ear.  Not  that  there  was 
no  mercy ;  for  it  was  a  dispensation  of  grace,  a  merciful 
covenant.  The  continual  sacrifices  were  a  visible  display 
of  the  doctrine  of  remission  of  sins  through  the  blood  of 
atonement  typified  by  the  flaming  altar.  But  a  just  recom- 
pense was  visited  for  all  sins  that  struck  directly  at  the 
existence  of  the  dispensation  itself  and  the  vitals  of  its 
theology.  So  there  were  sins  for  which  there  were  no  sacri- 
ficial offerings  and  no  pardon.  Against  civil  society,  for 
example,  murder  was  not  pardonable.  "Thou  shalt  take 
no  satisfaction  for  the  life  of  a  murderer,  which  is  guilty  of 
death  ;  but  he  shall  surely  be  put  to  death.'"  Num.  xxxv. 
31.  So  also  the  sins  of  blasphemy  and  idolatry  were  capital. 
Lev.  xxiv.  15, 16.  "  Whosoever  curseth  his  God  shall  bear 
his  sin.  And  he  that  blasphemeth  the  name  of  the  Lord, 
he  shall  surely  be  put  to  death."  "  Cursed  be  the  man  that 
maketh  any  graven  image  " — and  for  the  idolatry  of  the 
golden  calf,  ''  there  fell  of  the  people  that  day  about  three 
thousand  men."  See  Kxod.  xxxii.  If  for  such  trangressions 
they  died  without  mercy  under  two  or  three  witnesses  "  how 
shall  we  escape,  if  we  neglect  so  great  salvation  ?" 

1.  Note  the  form  of  expression  :  it  is  after  Paul's  Socratic 


I 


EPISTLE    TO   THE    HEBREWS.  71 

method — an  interrogation,  involving  a  strong  negation — ■ 
there  is  no  possibility — no  method  by  which  we  can  fiy  from 
our  perilous  condition.  There  is  allusion  here  to  the 
perpetrator  of  manslaughter,  fleeing  before  the  avenger  of 
blood.  Various  roads  lead  to  the  city  of  refuge,  and  by 
vigilant  activity  he  may  peradventure  evade  His  pursuer 
and  reach  the  gate  and  escape  the  blow  of  his  pursuer. 
But  God  is  the  avenger  of  those  who  despise  his  law  and 
reject  his  gospel,  and  from  his  allsearehing  eye  there  is  no 
concealment ;  and  from  the  blow  of  his  avenging  sword 
there  is  no  evasion. 

2.  "  Salvation"  here  includes  the  entire  system  of  gracious 
doctrines — Bedemption  by  the  payment  of  a  price — a  ran- 
som— the  satisfaction  rendered  to  divine  justice  by  Christ's 
bearing  our  sins  in  his  own  body  on  the  tree ;  suffering  the 
just  for  the  unjust,  which  sufferings  he,  as  our  vicarious 
substitute  endured  for  us.  This  results  to  us  from  the  pre- 
existent  covenant  of  grace,  whereby,  in  eternity,  he  as  our 
Surety  pledged  to  the  Father  that  in  the  fullness  of  time — 
when  the  stipulated  hour  should  come,  he  would  pay  the  bond 
— the  Lutron  or  redemption  price  to  the  last  drop.  Now  we 
must  keep  it  in  mind,  that  these  vicarious  sufferings  of 
Christ,  and  these  only,  can  secure  the  souls  of  his  people — 
all  whom  the  Father  hath  given  to  him  he  hath  kept — for 
them  he  prays  and  not  for  the  world,  John  xvii.  "  Neither 
is  there  salvation  in  any  other,  for  there  is  none  other  name 
under  heaven  given  among  men  whereby  we  must  be 
saved."  Acts  iv.  12. 

3.  Righteousness,  the  second  grand  idea  of  Salvation,  is 
conformity  with  law.  "  Thus  it  becometh  us  to  fulfil  all 
righteousness."  Matt.  iii.  15.  And  in  this  sense  "  Christ  is 
the  end  of  the  law  for  righteousness  to  every  one  that  be- 
lieveth."  Rom.  x.  4.  End  of  laxo  here  is  the  completer, 
the  fulffller  of  all  law,  ceremonial  and  moral.     "  He  of  God 


72  COMMENTARY   ON    THE 

is  made  unto  us  Wisdom,  and  Righteousness  and  Sanctification 
and  Redemption."  1  Cor.  i.  30.  "And  this  is  the  name 
■whereby  he  shall  be  called  The  Lord  our  Rkjutkousness." 
Jer.  xxiii.  6.  To  holy  obedience,  which  is  righteousness, 
and  to  nothing  else  are  life  and  happiness  and  heaven  prom- 
ised. But  man  failed  and  the  curse  came.  ]\Ian  did  not 
obey  and  the  blessing  is  not  and  cannot,  by  mere  man,  be 
secured.  But  man  iu  the  Mediator  and  Surety,  has  com- 
pleted this  fulfilment,  and  secured  the  positive  blessedness 
due  and  promised  to  holy  obedience.  Christ's  death  snatches 
us  from  death — his  sufferings  in  our  stead,  as  our  Surety, 
deliver  us  from  the  curse  of  the  law,  but  do  not  merit  heaven 
for  us.  This  is  done  by  his  life  of  holy  obedience.  But 
neither  do  these  complete  the  idea  of  salvation,  therefore, — 
He  is  made  Sanctification;  wq  must  be  holy  personally  or 
we  cannot  be  truly  happy.  The  work  of  our  sanctification 
begins  in  regeneration  by  his  Holy  Spirit ;  who  is  sent  to 
create  us  anew  in  Christ  Jesus  unto  good  works,  which  God 
hath  foreordained  that  we  should  walk  in  them.  Now  this 
mission  of  the  Spirit  is  a  consequence  of  Christ's  obedience 
until  death  and  inclusive  of  death.  "  It  is  expedient  for 
you  that  I  go  away,  for  if  I  go  not  away — (if  I  do  not  en- 
dure the  curse  due  to  your  sin) — the  Comforter  will  not 
come  unto  you ;  but  if  I  depart  I  will  send  him  unto  you." 
John  xvi.  7.  Hence  the  folly  and  madness  of  the  sup- 
position, that  free  grace  salvation  leads  to  licentiousness : 
"do  we  then  make  void  the  law  through  faith?  Yea  we 
establish  the  law."  Rom.  iii.  31. 

4.  Note  the  magnitude  of  this  Salvation.  It  is  pointed 
to  by  an  indefinite  expression — ^<to  great  salvation.  How 
great — "what  is  the  breadth,  and  length,  and  depth,  and 
height — of  the  love  of  God,  passeth  knowledge."  Eph.  iii. 
18,  19.  Infinitely  great,  and  transccndently  glorious  is 
this  salvation.     It  comprehends  the  felicities  of  the  heav 


i 


EPISTLE   TO   THE    HEBREWS.  73 

enly  world — the  blessedness  of  God's  redeemed,  as  it  rises 
and  swells  forth  and  rolls  on  in  endless  progression  through 
boundless  range  of  eternal  ages.  It  involves  the  sublimest 
manifestations  of  the  divine  perfections ;  the  brightness  of 
the  Father's  glory,  as  it  radiates  in  heaven's  own  light 
"from  the  thorn  woven  crown  of  our  crucified  King." 
Oh !  how  shall  wa»escape,  neglecting  all  this  ? 

5.  The  primary  idea  of  neglect  is  a  negation  of  any  feel- 
ing of  interest.  The  mind  is  indifferent  in  reference  to  it : 
the  affections  are  unexcited — unmoved.  The  objective 
matter  does  not  present  itself  in  such  a  form  and  aspect  as 
to  become  an  object  of  desire.  It  is  seen  merely  as  are  the 
bricks  in  the  wall  by  the  passer  by,  but  not  looked  at :  no 
concern  is  excited ;  no  disposition  to  look  into  the  subject. 
And  this,  because  (2)  of  the  mental  state,  whereby  no 
adaptation  of  the  matter  to  the  condition  of  the  neglecter 
is  perceived.  No  feeling  of  want  exists  in  him.  Or,  if  a 
general  impression  does  prevail  that  all  is  not  well — that 
something  is  yet  wanting  to  secure  happiness,  there  is  no 
apprehension  that  this  desideratum  may  here  be  found. 
Like  the  sick  man,  he  feels  there  is  something  wrong,  but 
he  has  no  definite  conception  of  the  proper  remedy  or 
knowledge  where  it  may  be  found.  Hence  apathy  and 
sluggish  indifference.  But  (3)  all  this  has  its  root  in  the 
carnal  mind,  which  is  enmity  against  God.  Having  eyes, 
they  see  not ;  and  having  ears  they  hear  not.  The  god  of 
this  world  hath  blinded  their  minds — because  darkness 
hath  blinded  their  eyes.  This  enmity  often  lies  hid,  deep 
down  in  the  deceitful  heart,  and  apparently  unknown  to 
the  man  himself  He  denies,  because  he  really  does  not 
know  the  depth  of  his  own  iniquity,  and  often  rises  in  con- 
scious indignation  at  the  suggestion.  Nothing  having  oc- 
curred to  rouse  up  the  serpent  from  his  hidden  lair,  his 
deathful  fangs  have  smitten  no  one  and  he  does  really  not 
7 


.74  COMMENTARY   ON   THE 

believe  himself  to  be  the  corrupt  wretch  the  Bible  makes 
him  to  appear.  All  these  however  result,  (4.)  In  his  letting 
the  remedy  alo7ie,  not  using  it.  All  men  are  dead  in  tres- 
passes and  sins.  All  that  is  needed  to  give  the  impress  of 
eternity  to  this  death  and  to  secure  the  loss  of  the  soul  for 
ever,  is  simply  this  state  of  inactivity.  Let  the  silent  poison 
work  on ;  apply  no  neutralizing  remedy  ftud  death  is  sure. 
And  such  is  the  case  of  most  men  who  perish.  Indeed  sins 
of  omission  are  vastly  more  numerous  than  sins  of  com- 
mission. It  is  easier  for  the  rebel  to  neglect  ten  duties, 
than  to  commit  one  act  of  treason.  If  Satan  can  people  hell, 
by  engineering  such  neglect  of  heaven,  he  is  content:  but 
this  must  be  attended  by  many  aggravating  circumstances. 
These  are  recited  in  order.  (1.)  This  salvation  took  its 
beginning,  as  to  its  New  Testament  utterance,  through  our 
Lord.  The  dignity  of  the  person  gives  importance  and 
force  to  his  announcements.  (2.)  Witnesses  very  numerous 
and  respectable  confirmed  his  teachings.  He  ever  taught 
in  the  synagogue  and  the  temple,  embracing  always  the 
most  public  opportunities  to  let  his  voice  be  heard  :  so  that 
hundreds,  yea,  thousands  of  all  classes  and  conditions,  could 
testify  to  the  gracious  words  of  warning  and  invitation 
which  proceeded  from  his  blessed  lips.  The  historical  evi- 
dences of  the  life,  the  teachings,  the  ordinances,  the  suffer- 
ings, the  death,  the  resurrection  and  ascension  of  Christ — 
made  out  and  established  just  as  the  facts  and  history  of 
any  mortal  man  are  sustained,  are  as  full  and  complete  as 
that  of  any  history  in  the  annals  of  the  world.  Besides 
these  proofs,  v.  4  tells  us  of  supernatural  evidences,  the 
proof  of  which,  as  facts,  are  presented  as  other  facts  of  his- 
tory are  wont  to  be  established  by  human  testimony:  which 
facts  however,  when  so  establislied,  constitute  a  divine  Testi- 
mony, God  also  bearing  witness  conjunctly — (1.)  By  "signs," 
that  is  by  miraculous  works,  which,  besides  the  evidence  of 


i 


EPISTLE  TO   THE   HEBEEWS.  75 

divine  power,  signify  something :  as  1  Cor.  xiv.  22 — tongues 
are  for  a  sigji — a  miracle  and  proof  of  divine  power,  but 
also,  their  bestowment  signified  the  progress  of  the  gospel 
into  all  nations.  So  the  cloven  tongues  of  fire.  So  the 
resurrection  of  Lazarus  signified  the  resurrection  of  souls 
from  spiritual  death.  (2.)  Wonders — such  exertions  of  the 
divine  power  as  excite  amazement,  terror,  consternation. 
The  disciples  prayed  that  signs  and  wonders  may  be  done 
and  the  place  was  shaken.  So  the  death  of  Ananias  and 
Sapphira  was  a  wonder,  filling  the  mind  with  terror,  (3.) 
Divers  miracles — powers  of  the  world  to  come,  Heb.  vi.  5, 
and  in  Matt.  vii.  22  we  have  it  translated  "  wonderful 
works  :"  and  in  Acts  viii.  10,  "  this  man  is  the  great  power 
of  God."  Thus  it  is  quite  general  and  applicable  to  many 
exercises  of  divine  influence :  hence  the  epithet  here — 
diverse  powers.  And  (4.)  "gifts  of  the  Holy  Ghost" — 
Dividings  of  the  Holy  Spirit,  "  according  to  his  own  will." 
This  describes  the  qualities  or  properties  imj^arted  by  the 
Spirit  to  members  of  the  Church,  fitting  them  for  special 
duties.  Though  a  different  word  is  used,  the  passage  in 
1  Cor.  xii.  11  seems  to  express  the  same  sentiment — "But 
all  these  worketh  that  one  and  the  self-same  Spirit,  dividing 
to  every  man  severally  as  he  will."  Thus,  the  very  same 
Spirit,  who  spake  to  the  Church  of  old  in  the  prophets, 
adds  his  confirming  testimony  to  the  things  spoken  by  the 
Son :  and  so  all  the  proofs  of  divine  mission  by  the  prophets 
are  here  exhibited  for  the  mission  of  the  New  Testament 
dispensation.  This  is  in  accordance  with  the  use  of  miracu- 
lous works  as  well  understood  among  the  Hebrews.  "  We 
know,"  said  Nicodemus,  "  that  thou  art  a  teacher  come 
from  God :  for  no  man  can  do  these  miracles  that  thou 
doest,  except  God  be  with  him." 

"  Now,"  urges  Paul,  "  with  all  this  flood  of  light  around 
us,,  above  and  beyond  what  the  Church  of  old  possessed, 


76  COMMENTARY   ON   THE 

and  witli  your  knowledge  of  the  fact,  that  they  did  not  and 
could  not  escape  who  neglected  this  great  salvation,  how  do 
you  expect  to  meet  your  increased  responsil)ilities  ?  How 
will  it  go  with  you  when  the  slighted  and  insulted  Lord 
shall  come?  When  the  hand  that  made  the  heavens  is 
raised  to  crush  his  foes,  it  must  be  a  fearful  destruction." 
Remember,  dear  reader,  those  who  hear  the  gospel,  cannot 
plead  that  they  have  not  been  warned.  If  they  persevere 
in  unbelief,  how  shall  they  escape?  Unbelief — unbelief  is 
the  damning  sin.  Upon  the  children  of  disobedience  abideth 
and  remaineth  continually  and  forever  the  wrath,  not  of 
men,  not  of  angels,  not  of  all  creation,  but  the  wrath  of 
God. 

Chap.  ii.  5-8. — Having  closed  his  practical  inference  and 
enforced  his  dehortation  against  the  disobedience  of  un- 
belief in  neglecting  the  prophet's  teachings  and  the  king's 
commands,  he  proceeds  here  toward  an  argument  from  the 
priestly  office  of  the  Son,  which  presupposes  his  humiliation. 

"  For  unto  the  angels  hath  he  not  put  in  subjection  the 
world  to  come,  whereof  we  speak.  But  one  in  a  certain 
place,  testifieth,  saying,  What  is  man,  that  thou  art  mind- 
ful of  him?  or  the  son  of  man,  that  thou  visitest  him? 
Thou  madest  him  a  little  lower  than  the  angels ;  thou 
crownedst  him  with  glory  and  honor,  and  didst  set  him 
over  the  works  of  thy  hands  :  Thou  hast  put  all  things  in 
subjection  under  his  feet."  Ps.  viii.  4,  5,  6. 

For,  here  gives  a  supporting  reason  in  reference  to  v.  2 
and  3.  The  word  s])oken  by  angels  was  steadfast,  much 
more  those  of  tliis  new  dispensation,  because  this  is  not 
phiccd  in  the  hands  of  angels,  but  of  the  Son  himself. 

"  The  world  to  come  " — the  inhabited  earth — the  2)co])le, 
C'luircli,  body  of  God's  children,  just  about  to  be — the  New 
Testament  disjionsation.  A  j)roof  of  jNIessiah's  superiority 
above  the  angels  is  found  in  the  fact,  that  the  glorious  state 


EPISTLE   TO   THE   HEBREWS.  77 

of  things  painted  by  the  okl  prophets,  is  not  presided  over 
by  angels  but  by  the  Son.  This  is  made  evident  by  the  quo- 
tation from  the  eighth  psalm.  David  had  been  accustomed 
to  contemplate  God's  glory  in  his  works  of  creation  and 
providence.  For  this  purpose,  he  tells  us,  Ps.  cxix.  62,  "  At 
midnight  I  will  arise  to  give  thanks  unto  thee,  because  of 
thy  righteous  judgments."  In  those  hours  of  quiet,  when 
the  world  is  hushed  to  silence,  he  lifts  his  eyes  to  the  starry 
heavens  and  communes  with  God  who  by  his  Spirit  hath 
garnished  them  ;  but  ere  I  was  aware  my  soul  made  me  as 
the  chariots  of  Aminidab — he  rapidly  passed  up  and  lost 
himself  in  the  higher  glories  that  encircle  the  divine  throne, 
on  which  in  the  visions  of  God,  he  saw  seated  David's 
nobler  Son.  Then  running  back  from  that  era  of  glory  in 
the  vista  of  ages,  he  finds  himself  with  the  shepherds  of 
Bethlehem  paying  his  devotions  at  the  manger  cradle  of 
him  who  in  the  counsels  of  eternity  was  anointed  king  over 
his  holy  hill  of  Zion.  And  all  this  for  man  !  How  can  it 
be?  "What  is  man?  etc."  There  are  three  words  ren- 
dered into  English  by  mmi.  The  first,  Adam,  signifies  human 
nature  in  its  original  state  of  perfection.  The  second  Enosh, 
human  nature  in  its  fallen,  imperfect  state.  The  third  Ish, 
a  man  of  rank  and  consideration.  So  the  Psalmist  says, 
"  Surely  men  of  low  degree  are  vanity  ;  and  men  of  a  high 
degree  are  a  lie  " — the  former — sons  of  Adam  fallen — the 
latter  sons  of  Ish.  He  that  was  formerly  Adam  has  become 
of  low  degree,  he  has  fallen  ;  he  is  vanity,  nothing  more — 
there  is  no  Adam — no  pure  and  holy  human  being.  The 
fallen  man  of  high  degree  is  a  lie — he  is  by  nature  an  enemy 
of  truth.  It  would  not  be  at  all  wonderful,  that  God  should 
visit  a  holy  being  such  as  he  formed  man  :  but  that  he 
should  look  upon  fallen,  guilty,  degraded,  condemned,  human 
nature,  is  a  wonder  worthy  of  himself.  "  Thou  hast  made  him 
a  little  lower  than  the  angels,"  etc.  But  who  ?  Who  was 
7* 


78  COMMENTARY  ON   THE 

made  a  little  lower  than  the  angels? — reduced?  Not  man 
in  his  original  condition,  for  he  never  was  higher  than  they, 
and  therefore  could  not  be  lowered.  Not  fallen  man,  for 
he  was  and  is  vastly  below  them  :  there  is  no  need  for  God 
to  arrest  and  reduce  him — he  is  sunk — sunk  far  below  them 
already.  The  Jews'  boast  was,  that  their  dispensation  was 
received  by  the  ministration  of  angels,  and  they  reproached 
the  christians,  because,  as  they  affirmed,  theirs  came  from  a 
mere  man,  a  despised,  condemned,  executed  malefactor.  Paul 
meets  them  with  proof  from  their  own  scriptures,  showing 
that  their  Redeemer  must  be  thus  reduced  for  a  time.  But 
this  shall  not  be  long.  (The  word  for  Utile,  both  in  Greek 
and  Hebrew  is  applicable  equally  to  time  and  space.  In 
Acts  v.  34,  it  certainly  refers  to  time  and  not  to  "  space," 
as  we  translate  it — "  put  the  apostles  outside — exo — for  a 
little  while.")  So  the  Heb.  Ps.  xxxvii.  10  and  Haggai 
ii.  6 — "  for  yet  a  little  while,"  and  then  thou  crownest 
him  with  glory  and  honor.  All  things  are  put  under  his 
feet,  the  Father  only  excepted."  (Mason  on  Ps.  viii.  see 
notes  Vol.  I.  p.  325 — unpublished.)  But  now,  if  there  be 
anything  not  put  under  fallen  man,  then  this  passage  is  not 
true  of  him  :  no  nor  even  when  he  is  redeemed.  "  Then 
Cometh  the  end,  when  he  shall  have  delivered  up  the  king- 
dom to  God,  even  the  Father ;  when  he  shall  have  put 
down  all  rule,  and  all  authority  and  power.  For  he  must 
reign,  till  he  hath  put  all  enemies  under  his  feet.  The 
last  enemy  that  shall  be  destroyed  is  death."  1  Cor.  xv. 
24-26. 

If  then,  this  universal  dominion,  has  not  been  given  to 
man,  fallen  or  redeemed  ;  if  man  could  not  be  lessened  in 
comparison  of  the  angels,  because  he  was  always  below 
them  ;  and  if  this  promise  of  absolute  dominion  over  the 
universe  must  inevitably  be  redeemed  ;  whither  shall  we 
turn  for  that  glorious  humanity  that  must  thus  be  exalted 


EPISTLE   TO   THE    HEBREWS.  79 

to  the  lordship  of  the  world  to  come  ?  Thus  the  Apostle 
shuts  us  up  to  the  blessed  and  grand  conclusion,  that  the 
only  possible  fulfilment  is  by  Messiah.  "  But  we  see  Jesus, 
who  was  made  for  a  little  while  lower  than  the  angels  for 
the  suffering  of  death,  crowned  with  glory  and  honor." 
The  argument  is  cumulative,  rising  far  above  the  logical 
necessity  of  the  case.  Paul  was  pledged,  in  order  to  show 
the  superiority  of  Christ  over  the  angels,  to  evince  His  pres- 
idency over  "  the  world  to  come,"  that  is,  the  kingdom  of 
Messiah,  "  whose  name  shall  endure  forever ;  his  name 
shall  be  continued  as  long  as  the  sun — and  let  the  whole 
earth  be  filled  with  his  glory.  Amen  and  amen."  Ps.  Ixxii. 
17-19.  But  he  has  done  much  more  than  this  ;  he  has 
presented  to  his  Hebrew  brethren  a  testimony  of  their  own 
great  prophet,  king  and  priest,  that  exalts  Messiah  to  the 
throne  of  the  Universe,  and  puts  the  entire  creation  of  God 
beneath  his  sceptre,  which  is  to  be  wielded  until  all  the 
enemies  of  truth,  righteousness  and  God  shall  be  placed 
under  his  feet  as  a  footstool. 

But  it  is  not  this  transcendent  exaltation  of  their  own 
Messiah  that  oflfends  the  Jews.  Their  stumblingblock  is 
not  thus  removed  :  it  consists  in  the  humiliation  of  the 
manger,  the  agonies  of  Gethsemane,  and  the  anguish  un- 
utterable of  Calvary.  Here  lies  the  offence ;  how  does  the 
Apostle  remove  it  ? 

By  showing  the  purpose  for  which  he  must  thus,  for  a 
short  time,  be  lessened  in  comparison  with  the  angels ;  viz., 
for  the  suffering  of  death — on  account  of  the  passion  of  the 
death.  This  is  a  most  literal  translation,  and  the  article, 
the,  designates  a  death  of  a  peculiar  and  important  charac- 
ter, and  previously  contemplated ;  viz.,  that  precise,  vicarious 
death  to  which,  in  eternity,  by  his  covenant  with  the  Father, 
he  had  bound  himself  to  submit,  when  the  hour  should  come ; 
and  of  which,  when  it  did  come,  he  reminded  the  other  party 


80  COMIMENTARY   ON   THE 

to  the  coveuafit ; — "  Father,  the  hour  is  come,"  and  here  I 
stand ;  my  people,  whom  thou  gavest  me  by  covenant,  have 
failed  ;  the  dread  responsibility  of  my  suretyship  has  fallen 
upon  me  and  I  am  ready  to  meet  it,  to  discharge  the  bond, 
to  pay  the  Lutron — the  redemption  price. 

The  closing  meml)er  of  this  sentence — "  that  he  by  the 
grace  of  God  should  taste  death  for  every  man,"  stands  in 
close  connection  with  that  member  which  we  translated, 
"on  account  of  the  passion  of  the  death" — "that" — v-o>^ 
— to  the  end  that,  pointing  out  the  design  or  purpose  of  what 
goes  before.  The  main  proposition,  introduced  by  the  ad- 
versation,  "  But,"  is  this,  "  We  see  Jesus  crowned  with  glory 
and  honor."  All  the  other  three  members  are  accessories ; 
viz.,  "  who  was  lessened  in  comparison  with  angels,"  which 
is  not  a  formal  sentence  in  the  Greek :  then  is  pointed  out 
the  objective  design  of  his  being  lessened,  (I  use  this  term, 
because  it  is  precisely  analogous  to  the  original,  which  is  a 
verb  formed  from  the  comparative  degree  of  the  adjective), 
which  is  not  a  sentence — "  on  account  of  the  suffering  of  the 
death :"  then  the  closing  member,  pointing  out  the  object 
of  the  suffering  or  passion — to  the  end  that,  by  the  grace, 
which  substitutes  him  in  the  room  of  his  people,  he  might 
teste,  that  is,  endure  death  for  every  one — O-kp  -a-^zo^,  in 
the  room  or  legal  position  of  every,  not  all,  in  the  plural, 
but  every  one  of  his  sons,  whom  he  is  pledged  to  bring 
unto  glory. 

Indefinite  and  universal  terms,  when  given  under  restric- 
tions, which  they  generally  are,  are  always  to  be  interpreted 
under  the  restrictions.  This  is  a  universal  law  of  her- 
meneutios.  For  example,  "As  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive."  1  Cor.  xv.  23.  All  in  the 
former  part  is  restricted  by  all  in  the  latter.  All  what  die 
in  Adam?  All  animals?  All  men?  All  angels?  All 
beings  that  have  life ! !     Or  is  it  not,  all  men  whom  Adam 


EPISTLE   TO  THE   HEBREWS.  81 

represented  and  acted  for  in  the  covenant  of  works  ?  "  By- 
one  man's — Adam's  disobedience,  many  were  made  sin- 
ners." There  is  no  other  conceivable  way  of  all  men  dying 
in  Adam.  As  in  Adam  all  die.  How  f  Because  he  being 
the  head  of  the  covenant  of  works,  all  men  sinned  in  him 
and  fell  with  him  in  the  first  transgression:  "even  so" — in 
the  very  same  way,  all  Christ's  i^eople  whom  he  represented 
and  acted  for  in  his  covenant  of  grace^  are  made  alive  in 
him.  If  Christ  was  the  representative  and  head  of  all 
angels,  all  men,  all  devils,  they  will  assuredly  all  be  saved  ; 
for  his  obedience  and  death  are  of  infinite  value :  but  if 
Christ  represented  his  people,  whom  the  Father  gave  him, 
John  xvii.  9,  "  I  pray  not  for  the  world,  but  for  them  Avhich 
thou  hast  given  me,"  then  the  All,  who  are  made  alive  in 
him,  are  all  his  people,  and  they  shall  all  appear  with  him 
in  glory ;  for  he  says,  John  xvii.  24,  "  Father,  I  will  that 
they  also  whom  thou  hast  given  me  be  with  me  where  I 
am  ;"  and  him  the  Father  heareth  always. 

Here  then,  beloved  brethren,  by  the  clear  showing  of 
your  own  General,  Poet,  Prophet  and  King — the  most  illus- 
trious of  your  sovereigns,  and  most  unrivaled  of  your  poets  ; 
your  Messiah — at  once  David's  root  and  David's  Lord,  was 
to  be  humbled  as  David  had  been  before  he  could  ascend 
his  throne  and  vindicate  its  rights.  The  coronation  of  the 
Son  of  God  is  the  glorious  sequence  of  that  very  humilia- 
tion, suffering  and  death,  which  your  weak  faith  converts 
into  a*  stumbling  stone  and  a  rock  of  offence. 

Such  in  substance  is  also  the  testimony  of  your  Prophet 
Zechariah  :  vi.  12,  13.  "Thus  speaketh  the  Lord  of  hosts, 
saying,  behold  the  man  whose  name  is  The  Branch  ;  and 
he  shall  grow  up  out  of  his  place,  and  he  shall  build  the 
temple  of  the  Lord :  Even  he  shall  build  the  temple  of  the 
Lord,  and  shall  sit  and  rule  upon  his  throne ;  and  he  shall 
be  a  Priest  upon  his  throne :  and  the  counsel  of  peace  shall 


82  COMMENTARY   ON   THE 

be  between  them  both."  It  is  the  Priestly  office  that  is 
maguified  in  this  proof  from  the  eighth  psabn,  and  upon 
which  he  proceeds  in  v.  10 :  "  1  or  it  became  him,  for  whom 
are  all  things  and  by  whom  are  all  things,  in  bringing  many 
sons  unto  glory,  to  make  the  Captain  of  their  salvation  per- 
fect through  sufferings." 

The  causal  particle,  For,  points  to  the  preceding  inference 
from  the  eighth  Psalm,  and  intimates  reasons  in  support  of 
the  purposes  for  which  Messiah's  humiliation,  sufferings 
and  death  must  occur.  And  so  far  from  admitting  the 
validity  of  the  Jews'  objections  to  Jesus'  claim  to  the  Mes- 
siahship,  from  the  facts  of  his  humiliation,  this  vei'se  affirms 
their  consistency  therewith. 

1.  There  is  a  great  work  to  be  accomplished — bringing 
many  sons  unto  glory. 

2.  The  method  of  its  accomplishment — by  the  obedience 
and  death  of  Christ — making  the  Captain  of  their  salvation 
perfect  through  sufferings. 

3.  The  consistency  of  accomplishing  this  work  in  this 
way,  with  the  character  of  God,  (1)  as  the  final  cause  of 
the  universe — for  whom  are  all  things,  (2)  as  the  efficient 
cause  of  all  things — by  whom  are  all  things. 

1.  The  great  work  is  that  which  the  Son,  in  the  eternal 
covenant  of  grace,  pledged  himself  to  perform  ;  viz.,  to 
exhibit  to  God's  moral  and  intelligent  universe,  one  of  the 
divine  attributes  heretofore  unknown.  The  divine  wisdom 
and  power,  his  goodness,  love,  justice  had  been  reveaied  in 
his  works  of  creation  and  providence :  but  mercy,  that  is, 
love  flowing  forth  upon  sinful  and  rebellious  creatures,  was 
hitherto  unknown.  To  reveal  this  charming  attribute  is 
the  grand  purpose  of  God,  in  the  economy  of  redemption — 
the  entire  gospel  scheme — for  this  was  the  INIessiahj^liip  es- 
tablished :  and  that  in  eternity.  Wisdom — Messiah,  in 
Prov.  viii.  22,  23,  saith,  "  The  Loud  possessed  me  in  the 


EPISTLE   TO   THE    HEBREWS.  83 

beginning  of  his  way,  before  his  works  of  old :  I  was  set  up 
— anointed,  as  the  Hebrew  word  here  and  in  Ps.  ii.  6,  and 
elsewhere  signifies — from  everlasting,  from  the  beginning, 
or  ever  the  earth  was."  So  in  his  prayer  John  xvii.  24,  he 
refers  to  those  whom  the  Father  gave  him — "  for  thou 
lovedst  me  before  the  foundation  of  the  world."  So  in  Eph. 
i.  4,  "  According  as  he  hath  chosen  us  in  Christ,  before  the 
foundation  of  the  world." 

Now,  in  order  to  the  exhibition  of  mercy,  there  must  be 
moral  creatures  in  a  sinful  state.  Why  God  permitted — 
or,  if  you  will — decreed  to  let  angels  or  men  fall  into  sin, 
let  silly  philosophers  inquire ;  and  in  their  inquiries  let 
them  deny  God's  ability  to  prevent  men  from  sinning,  if 
their  philosophy  enforces  this  blasphemy  upon  them.  In 
our  judgment,  it  is  wiser  and  more  pious  to  lay  our  hand  on 
our  mouth  and  both  in  the  dust  before  the  omniscient, 
almighty  and  holy  one.  "  Secret  things  belong  unto  the 
Lord  our  God ;  but  those  which  are  revealed  belong  unto 
us  and  to  our  children" — Deut.  xxix.  29.  Let  us  submit 
to  the  humiliation  of  confessing,  that  God  knows  more  than 
we  do.  "The  foolishness  of  God  is  wiser  than  men." 
Mercy  is  the  exercise  of  love  to  sinful  beings.  Can  this  be 
done  ?  Can  there  be  sinners  in  God's  universe  and  he  not 
to  blame  for  it?  Nay,  let  us  not  rush  on  to  forbidden 
ground.  The  fact  is  so  ;  men  are  sinners :  Can  they  or  any 
of  them  be  delivered  from  sin?  They  are  all  by  nature 
children  of  wrath  and  heirs  of  death  and  hell ;  can  they 
be  made  children  of  mercy  and  heirs  of  eternal  glory  ?  If 
this  change  is  possible,  as  it  is  benevolent,  it  must  be  right 
and  praiseworthy  to  accomplish  it.  The  phraseology — 
bringing  many  sons  unto  glory — implies  their  being  first  made 
sons,  and  secondly  removed  to  a  new  abode.  So  that  we 
have  the  three  points,  the  change  of  character  and  relations ; 
the  provision  of  a  new  place  of  abode ;  and  the  removal  to 


84  COMMENTARY    ON   THE 

it.  The  characteristic  change  is  wrapped  up  in  the  word 
sauctification ;  meaning  all  and  everything  that  removes 
moral  defilement  and  produces  holiness.  Regeneration  by 
the  Spirit  implants  a  new  life  in  the  soul — restores  the  holy 
spiritual  life  that  was  lost  to  the  race  by  the  first  trans- 
gression. Cotcmporaneous  with  this  and  co-existent,  is  the 
change  of  relations ;  for  the  Spirit  who  regenerates  takes  up 
his  residence  in  those  born  again,  as  the  Spirit  of  adoption, 
and  they  are  now  sons  of  God,  both  by  birth  and  adoption. 

The  new  abode  is  a  state  of  glory — "unto  glory" — a 
brief,  but  forceful  description  of  heaven.  Glory  is  the 
manifestation  of  excellent  properties ;  and  in  the  perma- 
nent state  of  felicity,  are  to  be  found  the  highest  manifesta- 
tions of  intellectual,  moral  and  spiritual  qualities.  Accord- 
ingly he  is  the  God  of  glory — and  the  great  mystery  of 
godliness  winds  up  by  assuring  us  that  God  manifested  in 
the  flesh,  "  was  received  up  into  glory  :"  which  is  paralleled 
with  Mark  xvi.  19.  "So  then,  after  the  Lord  had  spoken 
unto  them,  he  was  received  up  into  heaven,  and  sat  on  the 
right  hand  of  God  :"  and  "  I  go  to  prepare  a  place  for  you, 
and  if  I  go  and  prepare  a  place  for  you  I  will  come  again 
and  receive  you  unto  myself."  This  is  the  third  item.  He 
brings  many  sons.  The  Good  Shepherd  leadeth  his  own 
sheep,  going  before  them,  and  they  follow  the  Lamb  whith- 
ersoever he  goeth.  The  expression  may  cover  all  the  teach- 
ings of  his  word,  and  ordinances,  and  examples :  but  rather 
the  mysteries  of  his  divine  power  and  goodness,  in  carrying 
the  spirits,  released  from  trammels  of  clay,  and  finally  their 
reconstructed  bodies,  to  their  everlasting  home.  The  work 
then  is  consistent  with  the  divine  attributes,  if  its  accom- 
plishment involve  nothing  wrong. 

2.  This  leads  on  to  the  method  of  its  accomplishment — 
by  the  obedience  and  death  of  Christ.  It  has  been  shown, 
that  life  eternal  to  a  moral  creature,  results  from  holy,  vir- 


EPISTLE   TO   THE    HEBREWS.  85 

tuous  action :  that  righteousness  entitles  to  life.  When  the 
Saviour  said  to  the  young  man,  "  If  thou  wilt  have  life, 
keep  the  commandments  " — he  merely  repeated  a  doctrine 
engraven  upon  the  heart  of  man  at  his  creation.  The  infer- 
ence hence  drawn  by  some,  that  therefore  the  youth  had 
the  ability  to  do  it,  is  a  specimen  of  worldly  reasoning, 
not  of  sound  and  scriptural  logic.  Our  Lord  described 
the  measure  of  duty,  not  of  ability.  Yet  the  command- 
ments must  be  perfectly  fulfilled,  before  a  sinner  can  be 
admitted  to  heavenly  glory.  Hence  the  indispensable  ne- 
cessity of  the  Captain  of  our  Salvation  being  man :  so  also 
to  meet  the  penal  sanction  of  the  law,  in  the  nature  that  had 
sinned,  required  humanity  :  yet  free  from  all  imperfection. 
The  epithet  Captain,  in  the  Greek  includes  the  idea  of 
bringing.  It  simpl}'  means  the  Leader  of  the  ivay  :  he  who 
precedes  and  directs  others  to  follow. 

He  is  made  pei-fed  through  sufferings.  It  is  the  same  word 
as  that  uttered  on  the  cross.  It  is  finished.  It  is  brought 
to  an  end — to  a  close.  The  work  is  done,  completed,  ter- 
minated. 

This  consummation  of  the  Saviour's  work  by  or  through 
the  instrumentality  of  his  sufferings,  is  represented  as  the 
work  of  God,  the  Father.  He  appointed  him  to  it.  He  put 
the  cup  into  his  hands  :  He  refused  to  remove  it  from  the 
blessed  lips  of  his  own  Son,  although  he  cried  in  tears,  and 
agony  and  blood,  that  it  might  pass.  To  these  sufferings 
and  unspeakable  anguish  was  the  Son  assigned — "  he  was 
delivered  by  the  determinate  counsel  and  foreknowledge  of 
God."  "  All  we  like  sheep  have  gone  astray,  and  the  Lord 
hath  laid  on  him  the  iniquity  of  us  all."  Isaiah  liii.  6.  Nor 
is  there  any  other  Avay  of  accounting  for  the  Father's  action, 
inflicting  these  sufferings  upon  his  Sou.  Nor  is  any  needed  ; 
for  as  he  his  own  self  bare  our  sins  in  his  own  body  on  the 
tree,  it  was  meet  and  proper  that  the  sufferings  be  com- 


86  COMMENTARY   ON  THE 

pleted,  that  the  release  of  his  people  from  condemnation 
might  follow.  "  He  was  wounded  for  our  transgressions, 
he  was  bruised  for  our  iniquities  :  the  chastisement  of  our 
peace  was  upon  him,  and  with  his  stripes  we  are  healed." 

3.  The  consistency  of  accomplishing  this  work  in  this 
way,  with  the  character  of  God  as  the  final  and  as  the  in- 
strumental cause  of  all  things,  is  our  third  general  topic. 
It  is  divided  into  these  two  parts,  and 

(1.)  As  to  the  final  cause  or  ultimate  design  of  the  uni- 
verse— "for  whom  are  all  things  " — on  whose  account  the 
universe  was  brought  into  and  continues  in  existence. 
"  Man's  chief  end  is  to  glorify  God  and  to  enjoy  him  for- 
ever." The  workmanship  is  the  glory  of  the  workman,  an 
exhibition  of  his  skill  and  character.  "  The  Lord  hath 
made  all  things  for  himself" — "  This  people  have  I  formed 
for  myself;  they  shall  show  forth  my  praise."  "  All  thy 
works  shall  praise  thee,  O  Lord  ;  and  thy  saints  shall  bless 
thee."  Ps.  xlv.  10.  Now  among  the  attributes  of  God  dis- 
played in  his  works,  are  his  holiness,  truth  and  justice. 
"  Justice  and  judgment  are  the  habitation  of  thy  throne." 
"  Thou  art  of  purer  eyes  than  to  behold  evil ;  and  canst  not 
look  on  iniquity  " — Heb.  i.  13 — "  he  will  by  no  means  clear 
the  guilty."  Ex.  xxxiv.  7.  "Thou  art  not  a  God  that 
hath  pleasure  in  wickedness,  neither  shall  evil  dwell  with 
thee  " — Ps.  v.  4.  "  To  me  belongeth  vengeance  and  rec- 
ompense."— Deut.  xxxii.  85.  "  O  Lord  God  to  whom 
vengeance  belongeth ;  O  God  to  whom  vengeance  be- 
longeth, show  thyself"  Ps.  xciv.  1.  Abundantly  do  the 
scriptures  testify  that  vindicatory  justice  is  an  essen- 
tial attribute  of  God.  His  nature  leads  to  the  punishment 
of  sin.  He  would  not  be  God,  if  he  did  not  hate  sin.  The 
exercise  of  this  hatred  in  taking  vengeance  on  crime,  is  a 
display  of  his  own  holiness  and  love  to  liis  creatures.  It  is 
not  a  matter  of  contingency — or  of  whim  or  caprice  with 


EPISTLE   TO  THE  HEBEEWS.  87 

him,  whether  to  take  vengeance  or  to  pass  by  transgression. 
In  that  case  there  would  be  no  stability  in  his  government : 
but  his  throne  and  government  dei-ive  character  from  the 
unchangeableness  of  his  own  nature.  If,  therefore,  he 
should  bring  many  souls  unto  the  heavenly  glory,  without 
vi.idicating  his  own  justice  iu  the  punishment  of  their  sin, 
either  in  their  own  persons  or  in  the  person  of  their  repre- 
sentative Surety,  it  would  be  utterly  inconsistent  with  the 
grand  purpose  of  exhibiting  his  own  righteousness.  On  the 
contrary,  to  lay  their  sin  upon  a  Surety,  both  able  and 
willing  to  bear  its  punishment  and  heave  the  mountain  load 
off  from  the  children  of  his  love,  is  to  glorify  his  justice.  In 
this  case  mercy  and  truth  meet  together ;  righteousness  and 
peace  embrace  each  other.  God  is  just  whilst  he  justifies 
and  sanctifies  his  children  and  brings  them  to  glory. 

(2.)  But  we  are  running  into  the  second  phase  of  the  idea  ; 
the  consistency  of  saving  men  through  the  sufferings  of 
Christ,  with  God's  character  as  the  Creator,  by  whom  are 
all  things.  He  has  made  a  world  on  which  he  pronounced 
the  sentence,  "  And  God  saw  everything  that  he  had  made, 
and,  behold,  it  was  very  good."  And  he  made  man  upright 
— after  his  own  image.  But  the  glory  to  which  the  Psalmist 
refers,  and  of  Avhich  he  says,  "  Thou  hast  set  thy  glory 
above  the  heavens,"  transcends  all  that  which  shines  forth 
from  the  moon  and  the  stars  and  the  entire  universe  of  ma- 
terial things.  It  is  the  ineffable  consolation  of  God's  peo- 
ple to  know,  that  they  and  all  they  have  are  in  those 
hands  that  were  nailed. to  the  cross,  and  that  now  hold  the 
reins  of  universal  empire.  But  woe  to  the  philosopher 
that  can  see  God's  glory  in  the  visible  heavens,  but  the  eyes 
of  whose  faith  behold  not  at  all  the  star  of  Bethlehem,  the 
Sun  of  righteousness.  But  true  believers  "  see  the  King  in 
his  beauty  and  behold  the  land  that  is  very  far  off,"  and 
rest  in  the  delightful  assurance,  that  he  will  permit  nothing 


88  COMMENTARY   ON   THE 

to  take  place  that  will  not  terminate  for  their  good.  They 
may  be  called  to  pass  through  the  burning  fiery  furnace, 
but  they  shall  walk  loose  in  the  midst  of  the  fire,  and  shall 
have  no  hurt,  for  beside  them  is  one  whose  form  is  like  the 
Son  of  God.  Dan.  iii.  25. 

But  further,  this  stern  justice  of  God  the  Father,  which 
would  not  spare  his  own  Son,  because  he  had  assumed,  as 
their  Surety,  the  dreadful  work  of  taking  away  their  sins, 
settles  the  principle  on  which  the  divine  government  rests, 
and  that  expressly  as  the  Creator  and  Governor  of  the  uni- 
verse ;  and  how  can  we  avoid  the  inference  from  this,  that 
all  worlds  are  interested  in  the  dread  transactions  of  Geth- 
semane  and  of  Calvary?  Can  there  be  conceived  a  higher 
evidence  of  the  rectitude  and  stability  of  God's  government, 
than  these  transactions  exhibit,  if  Jesus  bare  our  sins,  im- 
puted legally  and  of  right  to  him  ?  But  if  He  did  not  so 
bear  them,  can  there  be  a  more  fearful  instance  of  the  utter 
and  cruel  prostration  of  all  law,  justice  and  right?  Let  all 
worlds  know  that  God's  justice  has  received  this  crowning 
testimony,  and  how  must  all  holy  beings,  in  all  these  worlds, 
exult  at  the  confirmation  sure?  "  May  I  say,  that  it  is  not 
improbable  that  God,  in  the  salvation  wrought  by  his  Sou, 
in  this  little  world  of  ours,  of  which  we  enjoy  the  most  glo- 
rious dispensation,  is  making  a  grand  display  of  the  immuta- 
bility of  his  holiness  and  justice,  which  is  to  be  the  Herald 
of  his  glory  and  excellency,  to  the  utmost  bounds  of  his 
universe — to  all  places  where  there  are  rational  existences? 
This  idea  which  assumes  the  majesty  of  truth,  truly  makes 
it  becoming — makes  it  worthy  of  God,  to  make  the  Cap- 
tain of  our  salvation  perfect  through  sufferings." 

V.v.  11,  12,  13.  "For  both  he  that  sanctifieth,  and  they 
who  are  sanctified,  are  all  of  one :  for  which  cause  he  is  not 
ashamed  to  call  them  brethren  ;  saying,  I  will  declare  thy 
name  unto  my  brethren,  iu  the  midst  of  the  church  will  I 


EPISTLE   TO   THE   HEBREWS.  89 

sing  praise  unto  thee.  And  again,  I  will  put  my  trust  in 
him.  And  again,  behold  I  and  the  children  which  God 
hath  given  me." 

Here  we  have  the  usual  connecting  link,  when  reasons 
and  explanations  are  to  follow,  in  support  of  something  pre- 
viously affirmed.  The  sufferings  of  Messiah — his  humilia- 
tion, obedience  and  death,  as  taught  in  Ps.  viii.,  being 
predicted  by  David,  must  be  becoming  God  the  Father  to 
inflict  and  consistent  with  the  glory  of  the  divine  govern- 
ment, For,  Messiah,  according  to  Scripture,  is  partaker  of 
man's  nature — "  both  he  that  sanctifieth  and  they  who  are 
sanctified  are  all  of  one."  This  unity  of  nature  between  the 
Son  of  God  as  Messiah,  and  his  brethren,  those  sons  to  be 
brought  unto  glory,  was  a  necessity  involved  in  his  Surety- 
ship. It  was  to  human  nature  God  had  promised  eternal 
life  as  the  reward  of  perfectly  holy  obedience.  It  was  hu- 
manity that  failed  of  obedience,  in  the  person  of  their  moral 
head,  the  first  Adam ;  and  that  consequently  do  still  fail, 
It  must  be  humanity,  in  the  person  of  the  second  Adam, 
that  shall  fulfil  all  righteousness,  by  establishing,  as  every 
remedial  law  must,  the  principle  of  the  original  institute  or 
law,  which  failed  of  securing  life  by  obedience.  Mani- 
festly, the  obedience  of  an  angel  would  not  fulfil  the  con- 
ditions of  life  for  human  beings :  nor  could  the  suffering  of 
death  by  an  angel  meet  the  commination  of  the  covenant, 
"  thou  shalt  surely  die."  But  however  you,  my  brethren, 
may  be  ashamed  of  Jesus,  he  is  not  ashamed  of  his  relations 
to  you  as  your  Surety  and  of  any  and  of  all  the  conse- 
quences, debasing  or  glorious,  which  necessarily  result  to 
him.  Why  should  he  blush  at  his  own  covenant  engage- 
ment? Why  should  he  shrink  from  the  crown  of  thorns, 
when  he  knows  it  is  soon  to  be  exchanged  for  a  crown  of 
glory  inconceivably  brilliant  with  jewels  purchased  with 
his  own  blood  ?  Why  should  he  blush  to  own  his  poor  re- 
8* 


90  COMMENTARY   ON   THE 

lations  in  tliis  his  day  and  their  day  of  humiliation  and 
sorrow,  wlien  he  knows,  that,  yet  a  little  while,  and  he  shall 
say  to  them,  in  the  presence  of  the  assembled  universe, 
"  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world  "  ?  Oh  no  ! 
my  Hebrew  friends,  Messiah  is  not  ashamed  to  call  you 
brethren. 

It  is  the  Sanctifier  and  the  sanctified  whose  unity  is 
affirmed :  and  here  he  enters  more  directly  upon  the 
Priestly  office.  But  by  the  use  of  this  term,  we  are  not  to 
suppose  the  process  of  actual  purification  from  pollution 
and  the  implantation  of  pure  and  holy  affections  is  in- 
tended. For  this  is  the  special  work  of  the  Holy  Spirit, 
of  whom  it  is  nowhere  said,  that  he  and  the  sous  of  God  are 
all  of  one.  Sanctifier  is  used  in  the  Jewish  sense  of  atone- 
ment by  suffering.  Dr.  Sampson's  criticism  here  is  sound. 
He  shows,  that  "he  that  sanctifietli"  refers  to  Christ  and 
his  sufferings,  and  therefore  satisfaction  to  justice  is  meant 
and  consecration  to  God,  and  not  purification  in  the  spiritual 
sense.  This  he  sustains  by  the  use  of  the  same  word  in 
Heb.  X.  10,  14,  "  we  are  sanctified  through  the  offering  of 
the  body  of  Jesus  Christ  once" — "  he  hath  perfected  forever 
them  that  are  sanctified."  This,  as  we  have  seen,  secures 
the  mission  that  purifies.  "  The  Holy  Spirit  sanctifies  ;  the 
sufferings  of  Christ  atone ;  and  thus  redeem  :"  and  therefore 
he  prefers  to  translate  "  redeemer  and  redeemed,"  he  who 
delivers  from  the  curse  of  the  penal  law,  and  they  who  are 
delivered. 

V.  12.  "I  will  declare  thy  name  unto  my  brethren." 
This  is  from  Ps.  xxii.  22 — a  psalm  appropriated  by  the  old 
Jews,  and  by  Jesus  on  the  cross,  to  himself  We  need  not 
stay  to  sum  up  the  internal  evidences  of  its  Messianic  cha- 
racter:  a  simple  reading  is  conclusive.  The  Bible  presents 
no  character  but  the  one,  to  whom  the  language  of  this 


EPISTLE  TO   THE   HEBREWS.  91 

psalm  can  be  applied  fully  and  properly.  The  preceding 
verses  describe  his  anguish  and  prayers  for  deliverance. 
"Save  me  from  the  lion's  mouth;  for  thou  hast  heard  me 
from  the  horns  of  the  unicorns."  Then  when  the  agony  is 
over  and  he  has  said,  "  It  is  finished,"  he  proceeds  to  depict 
the  consequences — the  spread  of  the  gospel.  "  I  will  de- 
clare thy  name — God  the  Father's  name — all  his  glorious 
perfections  as  illustrated  in  the  gospel — unto  my  brethren." 
This  is  directly  to  the  point :  it  proves  that  Christ  is  par- 
taker of  their  nature.  But  he  finishes  the  sentence,  "  in  the 
midst  of  the  church — the  congregation,  worshipers — will  I 
sing  praise  unto  thee" — literally,  "  will  I  hymn  thee."  The 
praises  of  God  are  celebrated  when  and  wherever  his  gospel 
is  proclaimed,  whether  with  music  and  poetry  or  not.  But 
especially  in  the  public  solemn  assemblies  of  the  saints,  and 
in  the  voice  of  song  are  the  Father's  praises  uttered.  And  we 
may  note  again,  that  all  the  preceding  texts  in  proof  and  the 
subsequent  one,  are  from  the  book  of  psalms  and  hymns. 

V.  13.  And  again,  "  I  will  put  my  trust  in  him."  It  is 
not  universally  agreed  whence  this  is  quoted.  Some  take 
it  from  Isa.  viii.  17  as  translated  by  the  LXX.  in  these 
very  words.  To  this  it  may  be  objected,  (1)  that  our  trans- 
lators have  not  so  rendered  the  words  of  Isaiah,  and  this 
(2)  because  as  Owen  argues,  the  LXX.'s  translation  is  in- 
correct. But  (3)  this  very  translation  is  found  in  Ps.  xviii. 
2 — "in  whom  I  will  trust."  (4)  Because  the  matter  in 
Isa.  viii.  17  and  18  is  intimately  connected,  and  they  might 
be  expected  to  be  quoted  together,  as  those  from  Ps.  viii. 
above,  and  not  quoted  as  two  distinct  texts,  with  the 
usual,  "  And  again,"  placed  between  them.  Owen  is  most 
probably  right,  and  "  I  will  put  my  trust  in  him,"  is  from 
Ps.  xviii.  2,  and  Paul  translates  the  Hebrew  for  himself 
It  requires  only  the  reading  to  convince  any  one  that  the 
psalm  respects  the  Lord  our  Redeemer. 


92  COMMENTARY   OX   THE 

The  remaining  quotation,  which  is  the  first  outside  of  the 
book  of  Psalms,  is  from  Isa.  xiii.  18.  lu  the  14  v.  we  have 
proof  of  Messiah  being  the  subject.  "And  he  shall  be  for 
a  sanctuary ;  but  for  a  stone  of  stumbling,  and  for  a  Rock 
of  offence  to  both  the  houses  of  Israel,  for  a  gin  and  for 
a  snare  to  the  inhabitants  of  Jerusalem."  This  is  applied 
to  Christ  by  Paul,  in  Rom,  ix.  32,  33.  "  For  they  stumbled 
at  that  stumbling  stone.  As  it  is  written,  Behold  I  lay  in 
Zion  a  stumbling-stone,  and  a  Rock  of  offence :  and  whoso- 
ever believeth  in  him  shall  not  be  ashamed."  So  1  Pet.  ii. 
7,  8,  "  Unto  you  therefore  which  belieye  he  is  precious  :  but 
unto  them  which  be  disobedient,  the  Stone  which  the  build- 
ers disallowed,  the  same  is  made  the  Head  of  the  corner, 
And  a  Stone  of  stumbling,  and  a  Rock  of  offence,  even  to 
them  which  stumble  at  the  word ;  whereunto  also  they  were 
appointed."  It  is  the  Redeemer,  that  is  spoken  of;  and  in 
V.  18,  he  says  "  Behold  I,  and  the  children  which  God  hath 
given  me."  Keep  in  mind  the  point  to  be  proved — that 
Christ  and  his  people  have  one  common  nature — "  are  all 
of  one" — a  point  material  to  his  argument;  for  as  we  have 
seen,  the  fulfilment  of  preceptive  and  penal  law  must  be  in 
and  by  the  nature  that  had  failed.  Unless  the  Second 
Adam  meet  completely  these  two  requisitions  of  law,  he 
can  never  restore  his  people  from  the  ruin  induced  by  the 
First  Adam,  and  bestow  upon  them  the  crown  of  right- 
eousness and  of  glory.  But  now  these  scriptures  sustain 
his  position ;  and  he  proceeds  to  apply  them  to  the  particu- 
lar point  of  oneness  of  nature  and  the  general  argument 
for  the  superiority  of  the  priesthood  of  Christ  over  that  of 
Aaron  as  set  up  by  Moses.  But  I  will  suspend  for  a  little 
the  argument,  and  give  to  the  reader,  from  my  notes  on  Dr. 
Mason's  lecture  delivered  in  Murray  street  church,  DeC. 
18,  1814,  the  following  practical  inferences. 

1,  "There  is  no  consecration  of  a  sinner  to  God,  but 


EPISTLE   TO   THE    HEBREWS.  93 

through  the  sacrifice  of  one  that  is  more  than  human.  Let 
no  man  deceive  himself  by  imagining,  that  it  is  the  example 
which  Christ  Jesus  set  us  in  his  life  and  death,  that  brings 
us  near  unto  God,  and  finds  for  us  acceptance  with  him. 

2.  Every  sou  whom  the  Lord  Jesus  Christ  brings  unto 
glory,  he  sanctifies  unto  God  by  his  own  blood.  He  has 
united  the  obligation  to  the  curse.  The  souls  and  bodies 
of  his  people  are  his  own,  he  has  bought  them.  His,  not 
as  creatures  merely — in  this  way  the  devils  are  his.  It  is 
not  necessarily  a  source  of  consolation  to  belong  to  God  as 
creatures,  much  less  for  sinful  creatures.  It  is  the  new 
claim  which  the  Lord  Jesus  has  upon  them,  that  is  the 
fountain  of  their  consolation.  He  not  only  redeemed  them 
from  death  to  life ;  but  from  sin  to  holiness ;  from  vain  con- 
versation to  a  life  of  faith  and  love.  From  all  iniquity  to 
all  holiness,  even  as  he  is  holy.  Under  this  is  compre- 
hended personal  cleansing  from  sin.  We  shall  be  like  him 
for  we  shall  see  him  as  he  is :  but  remember,  he  that  shall 
thus  see  "  purifieth  himself  even  as  he  is  pui-e." 

3.  The  highest  and  holiest  of  all  relations  in  which  hu- 
man beings  can  stand,  is  that  of  Christians.  Christ  Jesus 
is  not  ashamed  to  call  them  brethren.  Vain  and  worse 
than  vain  are  all  the  distinctions  of  this  world,  without  this 
one.  To  be  borne  on  the  breath  of  admiring — for  the 
most  part,  ignorantly  admiring  millions,  is  nothing.  No 
greater  curse  can  be  visited  upon  man  than  that  which 
leads  him  from  the  Lord  Jesus  Christ ;  and  this  is  often  the 
effect  of  worldly  popularity.  That  is  the  true  glory  which 
shall  burst  out  in  the  light  of  eternity  from  the  tomb  of 
Jesus.  Such  as  share  in  it  are  his  children  and  his  breth- 
ren ;  all  others  are  his  enemies,  and  shall  feel  the  conse- 
quences of  their  enmity,  if  his  grace  prevent  not.  The 
most  horrible  thought  that  can  rack  the  soul  not  altogether 
dead  in  sin,  is,  that  the  Lord  Jesus  Christ  is  its  enemy. 


94  COMMENTARY   ON  THE 

4.  It  is  a  most  consoling  truth,  that  no  external  thing — 
nay,  nothing  at  all  can  or  shall  ever  hinder  the  Lord  Jesus 
from  acknowledging  us  as  his  brethren.  Those  who  trust 
in  him  he  never  forsakes.  The  world  may  be  ashamed  of 
them — [ashamed  of  them  the  world  is] — on  account  of  those 
very  things  for  which  the  Saviour  takes  complacency  in 
them.  But  no  reproach,  no  calumny,  no  persecution,  no 
diseases  of  body,  no  feebleness  of  mind,  nor  even  the  rem- 
nants of  sin  within  them,  makes  the  Lord  Christ  blush  to 
own  them.  He  makes  the  angels  to  own  them  as  his,  by 
ministering  to  their  safety  and  defence.  He  is  not  ashamed 
of  their  mournings :  nay,  their  very  tears  he  bottles  up,  and 
writes  them  among  his  jewels.  Yes,  and  Christian,  every 
one  of  those  tears  shall  be  a  radiant  point  of  glory  in  thy 
crown  hereafter. 

5.  Every  salutary  and  consoling  lesson  which  the  believer 
learns,  is  learned  from  the  lips  of  the  Lord  Jesus.  If  his 
heart  melts,  it  is  because  the  finger  of  the  holy  One  hath 
touched  it.  If  our  hearts  are  elevated,  to  behold  something 
of  the  glory  of  God,  displayed  in  the  perfection  of  his  law 
and  the  excellence  of  his  salvation,  it  is  because  the  Lord 
Jesus  magnified  the  one,  and  wrought  out  the  other. 

6.  The  life  of  a  child  of  God  is  to  be  a  life  of  trust. 
We  are  too  prone  to  imagine  tliat  our  life  is  to  be  a  life  of 
feeling.  It  is  not  so,  it  must  be  a  life  of  faith.  It  is  not 
the  delights  of  our  hearts,  which  can  carry  us  through  diffi- 
culties ;  it  is  the  faith  of  the  Lord  Jesus.  Youug  Christians 
generally  know  their  Lord,  as  their  righteousness,  at  their 
first  acquaintance  with  him,  as  ever  afterward.  But,  to 
know  him  as  their  Strength  requires  time,  trials  and  expe- 
rience. We  feel  strong  as  a  mountain,  we  shall  never  fail. 
But  beware ;  sin  dwelling  in  us  rouses  up ;  temptation 
assails ;  resolution,  like  a  thread  of  tow  touched  by  a  flame, 
is  gone  in  a  moment ;  we  fall,  and  to  enable  us  to  rise  again 


EPISTLE   TO   THE   HEBREWS.  95 

faith  must  throw  us  into  the  arms  of  our  divine  Master — 
Lord,  save  me  or  I  perish.     Live  by  faith. 

7.  Christ,  having  sanctified  his  brethren  by  his  blood, 
views  them  with  unutterable  complacency,  whilst  under  the 
influence  of  this  sanctification  here,  and,  having  conducted 
them  by  his  counsels  through  their  pilgrimage  on  earth, 
receives  them  to  abide  with  himself  in  heavenly  glory. 
None  of  them  is  lost.  In  that  day  when  he  shall  have 
assembled  them  all  in  that  beauteous  world,  from  the  first 
believer,  down  to  the  last — of  all  grades  and  conditions, 
but  bearing  the  one  image  of  himself,  there  shall  He,  in  the 
presence  of  rejoicing  angels  and  shuddering  devils,  Avho 
have  mocked  at  these  very  ones, — then  shall  he  say,  "  Come 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for 
you."  Come,  sit  down  with  me  in  my  throne,  even  as  I 
have  sat  down  in  my  Father's  throne.  Then  shall  the 
harps  of  the  angelic  throng  strike  the  hymn  of  glory :  then 
shall  the  redeemed,  their  hearts  burning  Avith  a  flame  such 
as  angel  never  felt,  join  with  their  song  of  triumph  and 
glory,  To  him  who  hath  loved  us  and  bought  us  to  God  by 
his  blood.  The  trembling  devils  and  the  shuddering  re- 
jectors of  CTirist  and  his  salvation  shall  hear  the  harmonious 
sounds  ;  but  shall  hear  for  the  last  time.  For  soon  shall 
they  hear  and  obey  the  sentence,  "Depart  from  me  ye 
cursed ;"  down  they  sink  and  are  locked  up  under  the  chains 
and  darkness  of  eternal  death.  The  horrors  of  their  condi- 
tion, all  words  and  imagery — and  the  Bible  exhausts  lan- 
guage and  wearies  imagination  to  express  the  dreadful 
thought — fail  accurately  to  depict.  Hei-e  we  must  ask  our 
soul  one  question — a  question  which  ought  to  shake  the 
inmost  fibres  of  the  heart  and  make  the  soul  to  tremble. 
Where  shall  I  be  ?  To  which  of  these  companies  shall  I 
be  joined  ?  Are  there  none  within  these  walls,  Avho,  if 
called  this  moment  would  be  found  despisers  of  the  Lord 


96  COMMENTARY   ON   THE 

Jesus  ?  Arc  there  none,  who,  if  placed  before  the  judg- 
ment scat,  would  be  commanded — Depart  from  me?  Unto 
you,  O  sinful  man,  unto  you,  O  sinful  woman  I  I  call  this 
day,  and  in  the  name  and  by  the  authority  of  my  Master, 
do  hereby  proffer  salvation.  Come  to  the  Lord  Jesus ; — 
however  vile,  however  sinful,  however  great  your  iniquities. 
Oh,  come,  accept  the  invitation.  Do  you  ?  or  do  your 
hearts  say,  iVay.?  Consider  well  what  you  do.  On  this  pivot 
of  time  eternal  issues  may  turn.  If  you  now  refuse,  it  may 
be  you  will  never  have  another  offer.  He  may  utter  the 
dreadful  command — "Let  him  alone."  "His  Spirit  may 
cease  to  strive  with  you." 

From  these  practical  deductions  we  return  to  the  argu- 
ment. The  necessity  for  the  humiliation  of  the  Son  has 
been  proved  from  Ps.  eighth.  His  temporary  degradation 
to  "  the  form  of  a  servant,"  if  he  finished  the  work  for  which 
He  was  sent,  must  be  followed  by  his  exaltation  to  the  en- 
joyment of  his  glorious  reward.  This  too  the  Psalmist 
affirms.  The  Apostle  then  presses  the  consistency  with  the 
character  of  God,  thus  hund)liiig  his  own  Son  and  complet- 
ing his  whole  work  by  sufferings,  through  which  he  perfects 
forever  all  them  who  are  sanctified.  But  this  process  of  per- 
fecting through  sufierings  the  Captain  of  salvation,  is  incon- 
ceivable, except  as  a  sequence  of  his  susception  of  our 
nature — the  nature  of  the  Sons  whom  lie  had  pledged  him- 
self to  bring  unto  glory.  This  unity  of  nature  of  the 
sanctifler,  or  redeemer,  and  the  sanctified  redeemed,  is  then 
affirmed  anfi  proved  from  Old  Testament  Scriptures,  v.v. 
11,  12,  13. 

V.v.  14,  1.5,  Hence  iiicontrovertibly  it  follows  as  here 
described,  "  Forasmuch  then  as  the  children  are  partakers 
of  flesh  and  blood,  he  also  likewise  took  part  of  the 
same;  that  through  death  he  might  destroy  him  that  had 
the  power  of  death,  that  is  the  devil:  And  deliver  them  who 


EPISTLE   TO   THE    HEBREWS.  97 

tlirougli  fear  of  death  were  all  their  lifetime   subject  to 
bondage." 

The  reasoning  we  have  anticipated :  having  shown  that 
the  obedience  and  death  of  even  an  angel  could  not  meet 
the  requisitions  of  law  upon  man,  and  redeem  him.  We 
may  however  note,  1,  The  children  here,  are  obviously  the 
same  sons,  (v.  10)  whom  the  Father  gave  Him,  and  whom 
he,  as  their  Sui-ety,  undertook  to  bring  unto  glory.  Their 
names  and  number  are  not  given  and  we  cannot  now — per- 
haps never  can  know  them  all.  Their  names,  however,  are 
written  in  the  book  of  life  of  the  slain  Lamb.  Rev.  xvii.  8. 
Those  are  said  to  wonder  after  the  beast,  "whose  names 
were  not  written  in  the  book  of  life  from  the  foundation  of 
the  world  " — so  xiii.  8 — "  book  of  life  of  the  Lamb  slain, 
from  the  foundation  of  the  world :"  the  comma  after  slain 
is  assuredly  correct.  "  According  as  he  hath  chosen  us  in 
him  before  the  foundation  of  the  world  " — Eph.  i.  4.  So 
"  In  hope  of  eternal  life,  which  God,  that  cannot  lie,  pro- 
mised before  the  world  began."  Tit.  i.  2,  and  so  Isa.  xlix. 
16,  "  Behold,  I  have  graven  thee  on  the  palms  of  my 
hands  :"  doubtless  Jesus  knows  all  his  sheep,  and  will  keep 
his  eye  on  them ;  and  even  the  devil  shall  not  be  able  to 
pluck  one  of  them  out  of  his  hands,  or  erase  one  name 
written  there  beside  the  print  of  the  nails. 

2.  Flesh  and  blood,  is  a  metonomy  for  human  nature  in 
its  distinct  personality.  They  belonged  to  the  race  and 
shared  the  fate  of  Adam. 

3.  The  Leader  of  the  way  to  salvation  took 'part  of  the 
same — the  Word  was  made  flesh.  He  took  to  himself  a 
true  or  real  human  body  and  a  reasonable  soul — entire 
humanity — and  "  was  found  in  fashion  as  a  man."  Phil, 
ii.  8. 

4.  Yet  his  humanity  was  not  personal — it  never  existed, 
distinct  and  separate,  as  a  human  person ;  but  united  to 


98  COMMENTARY    ON    THE 

and  with  the  divuie  nature ;  and  so,  as  in  all  cases,  the  per- 
sonal denomination  is  taken  from  the  higher  nature — He 
was  a  Divine  Person. 

5.  The  manner  of  his  assumption  of  our  nature  was  dif- 
ferent from  the  ordinary  course.  Had  he  been  born  of 
human  parents  both,  and  consequently  inherited  all  the 
liabilities  thereof,  as  a  human  person,  he  could  not  have 
been  "  that  holy  thing,  which  shall  be  called  the  Son  of 
God."  Or  had  he  been  formed  of  the  dust  of  the  ground, 
he  would  have  been  like  Adam  or  his,  but  not  of  kin  or  re- 
lation to  us.  Outside  of  the  covenant,  whose  breach  brought 
death  into  the  world  and  all  our  woe,  he  must  be ;  and  yet 
included  in  the  race  of  man,  he  must  be ;  and  thus  infinite 
wisdom  presents  the  wonder — "  Therefore  the  Lord  him- 
self shall  give  you  a  sign,  Behold  a  virgin  shall  conceive, 
and  bear  a  son,  and  shall  call  his  name  Immanuel."  Isa. 
vii.  14. 

In  the  remaining  part  of  these  verses  we  may  examine 
three  points,  which  will  cover  the  whole  ground:  viz.,  1. 
The  condition  of  the  children.  2.  The  grand  purpose  to 
be  secured — their  deliverance.  3.  The  means  and  method 
thereof 

1.  The  condition  of  the  children  or  sons. 

(1.)  They  are  in  a  state  of  condemnation  —  "condemned 
already."  This  involves  guilt:  they  are  amenable  to  the 
law  which  pi'onounces  death  upon  them :  and  this  is  what 
in  Scripture  is  meant  by  guilt — liability  to  punishment. 

(2.)  They  are  polluted  and  need  purification  :  hence  a 
way  must  be  opened  up  for  the  sanctifying  Spirit. 

(3.)  They  are  dead  in  sin  and  must  be  restored  to  life,  or 
glory  they  cannot  reach. 

(4.)  The)'  are  all  their  lifetime  subject  to  bondage  under 
the  fear  of  death.  And  this  presents  the  fearful  but  un- 
answered question.  What  is  death  ?     In  the  most  obvious 


EPISTLE   TO   THE    HEBREWS.  99 

use  of  the  word,  there  is  much  that  is  unsearchable.  We 
call  it  the  separation  of  soul  and  body.  But  what  is  that 
mysterious  link  that  binds  them  together,  and  how  is  it  sun- 
dered ?  In  this  lowest  conception  the  question  mocks  human 
wisdom.  But  whilst  this  is  involved  in  the  general  notion 
of  death,  it  is  only  subordinate.  In  the  day  thou  eatest 
thereof,  thou  shalt  surely  die.  Adam  did  not  die  a  natural 
death  that  day,  and  therefore  that  is  not  the  chief  phase  of 
the  idea.  He  did  die  a  spiritual  death — he  lost  that  life 
which  consists  of  the  holy  activities  of  the  soul  in  its  com- 
munion with  God.  But  as  we  have  very  imperfect  know- 
ledge of  these  activities  in  the  primitive  state,  we  can  have 
no  definite  conception  of  what  death  is ;  and  if  we  wait  for 
the  teachings  of  experience,  we  may,  with  lost  men  and 
angels  buffet  the  billows  of  the  burning  lake  for  thousands 
of  ages,  and  even  yet  know  but  little  of  the  awful  character 
of  death.  Even  in  the  lowest  form,  there  is  no  reconcilia- 
tion of  nature  to  its  own  dissolution.  It  involves  a  contra- 
diction in  God's  government,  to  suppose  that  that  which  he 
has  proposed  as  the  greatest  evil,  could  become  the  choice 
of  any  of  his  creatures.  Nothing  but  the  hope  of  a  higher 
life  can  overbalance  the  yearnings  of  nature  for  its  con- 
tinued existence.  But  this  hope  is  cut  off  in  regard  to  the 
death  of  the  soul.  All  human  nature  shrinks  from  death 
natural.  So  it  was  with  our  Saviour,  yet  because  of  what 
lies  beyond  for  the  sons,  we  consent.  But  from  death  as  a 
penal  evil  to  the  soul  immortal,  there  can  be  no  hope  except 
in  the  way  of  God's  appointments ;  of  which  presently. 
Meanwhile  let  us  note  the  consequence  of  the  penal  nature 
of  death.  This  it  is  that  generates  the  fearful  bondage, 
which  weighs  down  the  spirit  of  unbelieving  man  all  his 
days.  Beyond  the  confines  of  time  is  a  just  retribution — 
a  righteous  judge,  a  dread  eternity,  an  everlasting  fire. 
Hence  this  bondage.     But  bondage  is  involuntary  servi- 


100  COMMENTARY   ON   THE 

tude.  If  he  consent  to  his  servitude,  it  is  not  bondage. 
Now,  that  unrenewed  men  endure  this  state  is  evident  frora 
their  unwillingness  to  talk  on  the  subject  of  death.  Even 
to  their  sick  and  dying  friends  they  are  dumb.  They  labor 
to  shut  out  such  thoughts,  and  shove  off  their  spirits  with- 
out notice,  and  so  surprise  them  into  the  sad  world  beyond. 
And  as  to  themselves  in  health,  their  schemes  to  shut  out 
the  thoughts  of  the  unwelcome  intruder,  are  multifarious 
and  often  ingenious.  Business,  pleasure,  sports,  theatres, 
revels,  tournaments,  games,  etc.,  all  to  blind  the  conscious 
soul  to  the  thought  of  penal  evil  beyond  time.  But  why  is 
death  so  terrible  and  unwelcome?  Because  it  is  somehow 
under  the  power  of  a  living  being.  Man  insulted  God 
when  he  believed  the  devil  and  disbelieved  his  Creator; 
and  that  Creator  put  him  into  Satan's  hands,  and  thus  is 
he  kept  under  the  terror  of  death,  in  a  fearful  bondage. 
The  law  hands  him  over  to  the  tormentor.  All  this  fear, 
and  trembling,  and  apprehension  and  horror,  is  but  the 
voice  of  the  Prince  of  the  pit  crying  to  the  soul,  Thou  art 
mine;  I  shall  have  thee.  And  have  the  soul  he  will,  unless 
the  blood  of  Calvary  prevent.  This  is  the  power,  greater 
than  that  of  the  adversary. 

2.  The  deliverance  from  this  galling  bondage  to  Satan, 
■whose  yoke  is  the  fear  of  death.  Of  course,  this  is  not  the 
entire  removal  of  that  shrinking  apprehension  which  nature 
has  at  the  thought  of  bodily  death.  Pains  and  sorrows 
often  abide  until  the  close,  even  where  the  spirit  is  life 
because  of  righteousness.  Good  people  frequently  have 
these,  and  the  bad  are  sometimes  free  from  them.  This 
depends  very  much  on  mere  physical  condition,  the  nature 
of  the  disease  and  the  state  of  the  nervous  system.  David 
Hume  died  in  fun,  "as  a  fool  dicth."  The  deliverance  is 
not  from  this;  but  from  tiie  dread  conviction  that  the  soul, 
80  soon  as  released  from  the  body,  is  in  the  hands  of  Satan, 


EPISTLE   TO   THE    HEBREWS.  101 

being  delivered  over  under  the  curse  of  the  law,  to  endure 
God's  wrath  at  the  hand  of  the  deceiver,  who  is  now  the 
executioner.  Rescue  from  this  curse  and  from  the  society 
of  demons  and  lost  souls  of  men,  is  the  work  which  can  be 
perfected  only  in  human  nature,  united  with  the  divine. 

3.  The  means  and  method.  In  general,  "  through  death." 
By  himself  dying ;  not  surely,  the  mere  dissolution  of  his 
material  body,  even  inclusive  of  the  nervous  anguish,  in- 
separable from  death  by  crucifixion.  Great  as  this  was,  it 
is  impossible  to  see  how  it  could  destroy  him  that  had  the 
power  of  death.  Rather,  viewed  by  itself,  must  it  not  tend 
to  magnify  and  extend  his  power  ?  If  so  holy  and  upright 
a  person,  who,  as  the  Judge  confessed,  had  done  no  evil — 
"  I  find  no  fault  in  him — "  comes  to  death  over  which  Satan 
has  power,  how  much  more  shall  his  dominion  extend 
over  others  ?  It  must,  therefore,  refer  to  the  legal  relations 
in  which  our  Lord  stands  to  his  people  and  to  the  Father. 
He  was  Surety  for  them,  as  in  Heb.  vii.  22.  "  By  so  much 
was  Jesus  made  a  Surety  of  a  better  testament — covenant." 
A  surety  is  one  who  stands  for  another — becomes  legally 
responsible  for  him,  making  sure  the  subject  matter  in  view. 
As  Judah  became  Surety  to  his  father,  for  the  safe  return 
of  Benjamin.  Gen.  xliii.  10.  And  Prov.  xi.  15,  "  he  that 
is  Surety  for  a  stranger  shall  smart  for  it."  Accordingly, 
in  Isa.  Iv.  34,  the  gospel  call  commands,  "  Incline  your  ear, 
and  come  unto  me :  hear  and  your  soul  shall  live  ;  and  I 
will  make  an  everlasting  covenant  with  you,  even  the  sure 
mercies  of  David — the  Beloved.  Behold,  I  have  given  him 
for  a  Witness  to  the  people,  a  Leader  (Captain  or  Leader 
of  the  Way)  and  Commander  to  the  people."  Now,  it  is  iu 
this  official  character  he  comes  "  to  destroy  him  that  had 
the  power  of  death,  that  is,  the  devil." 

Here  let  us  remark,  the  Bible  knows  no  plurality  of 
devils.     Diabolus,  from  which  is  derived  our  English  word 


102  COMMENTARY   ON    THE 

devil,  is  a  Greek  word  which  means  an  accuser — ^a  hostile 
accuser.  It  is  equivalent  to  the  Hebrew  Satan,  in  mean- 
ing; and  is  so  represented  in  Eev.  xii.  9 — "  that  old  Serpent, 
called  the  Devil  and  Satan."  Diabolus  is  never  used  in 
the  plural  in  application  to  evil  spirits.  Wherever  the  Eng- 
lish word  devils  occurs,  it  is  for  demons,  a  Greek  word 
now  adopted  into  English.  Our  translation  distinguishes 
between  the  two  words,  by  prefixing  the  definite  article  to 
the  name  of  the  Arch-fiend  or  Leader  of  the  fallen  angels — 
the  devil  means  diabolus.  Now  it  is  this  gigantic  spirit, 
probably  the  mightiest  of  all  the  creatures  of  God,  that 
our  Redeemer  engaged  to  destroy.  By  his  destruction  can- 
not be  meant  his  annihilation — his  being  reduced  to  nothing. 
We  suppose  it  cannot  be  shown,  that  any  creature,  even 
inert  matter,  Avas  ever  annihilated.  Such  was  not  the  Sa- 
viour's undertaking  :  but  him  as  having  the  power  of 
death.  The  destruction  of  Satan's  power  to  put  out  the 
life  of  the  body,  and  to  make  the  soul  a  bond  slave  here 
and  wretched  in  eternity,  is  all  that  was  necessary  for  the 
deliverance  of  Christ's  people  from  the  fear  of  death.  And 
this  is  the  strict  meaning  of  the  word :  it  is  to  make  of  no 
effect :  to  abrogate  or  neidralize  power.  Luke  xiii.  7 — "  Why 
cumbereth  it  the  ground" — Rom.  iii.  3. — "Shall  their  unbe- 
lief make  the  faith  of  God  without  effect  f"  1  Cor.  vi.  13. — 
"  but  God  shall  destroy  both  it  and  them." — Rom.  vi.  6. 
"  Our  old  man  is  crucified  with  Christ,  that  the  body  of  sin 
might  be  destroyed,  that  henceforth  we  should  not  serve 
sin."  1  Cor.  xv.  24 — "when  he  shall  have  put  dotvn  all 
rule,  and  all  authority  and  power  " — put  down,  abrogate, 
render  inefficient  all  rule,  power,  authority,  rendering  it 
null  and  void.  Satan's  entire  power  of  death,  as  it  resulted 
to  him  from  the  guilt  of  man's  sin,  is  made  a  nullity  and 
utterly  void. 

Now  this  is  eflfected  by  Christ's  unloosing  those  bonds  of 


i 


EPISTLE    TU   THE    HEBREWS.  103 

guilt — that  liability  to  punishment,  which  bound  sinners  to 
the  stake  for  everlasting  burnings,  and  wrapping  those 
bonds  around  himself — and  thus  offering  "himself  without 
spot  to  God  " — Heb.  ix.  14.  The  Messiah  offered  himself 
a  spotless  offering — a  burnt  sacrifice — he  suffered  without 
the  gate.  By  his  own  voluntary  act  he  placed  himself 
under  the  curse ;  and  being  legally  responsible  as  the  Surety 
of  his  sons,  die  he  or  justice  must:  and  thus  our  guilt  is 
removed  and  the  law,  whose  sting  is  death,  is  completely 
fulfilled  and  its  dread  penalty  satisfied.  Diabolus  has 
no  rightful  authority  over  death,  and  no  force  or  physical 
power  that  is  permitted  to  exercise  to  the  injury  of  man- 
hood, but  only  as  it  is  derived  from  the  law's  sentence. 
"  The  sting  of  death  is  sin ;  and  the  strength  of  sin  is 
the  law :  But  thanks  be  unto  God  which  giveth  us  the 
victory  through  our  Lord  Jesus  Christ."  1  Cor.  xv.  56,  57. 
The  blood  of  Calvary  has  neutralized  the  poison  of  death's 
sting,  to  all  that  believe  in  its  efficacy. 

Here  lies  one  of  the  greatest  mysteries  of  love  divine, 
that,  whereas  death  is  the  consummation  of  all  woes,  the 
infliction  thereof  on  our  Lord,  is  the  very  means  of  de- 
liverance from  that  consummation.  Rejoice  then,  ye  that 
fear  the  Lord !  Your  deliverance  follows  the  vacating  of 
Satan's  power,  by  the  inevitable  necessity  of  God's  eternal 
justice.  So  certainly  as  your  Redeemer  has  taken  away 
your  sin,  is  your  name  written  in  the  book  of  life  of  the 
slain  Lamb;  and  who  is  he  that  shall  erase  it?  As  cer- 
tainly as  He  has  bound  around  himself  the  bonds  of  your 
guilt,  so  certainly  are  you  released  from  them :  and  who  is 
he  that  shall  pluck  you  out  of  his  hands,  or  his  Father's 
hands,  and  hurl  you  back  into  the  hands  of  Satan  ? 

Perhaps  it  may  be  profitable  here  to  note  an  objection. 
It  may  be  asked,  "  If  Christ  has  met  death  in  both  relations 
of  body  and  soul,  why  do  Christians  die  at  all  ?     Should 


104  COMMENTARY    ON    THE 

they  not  be  exempt  from  bodily  as  well  as  from  spiritual 
death  ?  To  this  we  may  respond,  without  assuming  the  pre- 
sumption of  a  perfect  and  satisfactory  answer.  1.  The 
commiuation,  "  thou  shalt  surely  die,"  was  inflicted,  as  to 
the  spirit  of  man,  that  very  day.  He  lost  communion  with 
God,  and  he  begat  a  son  in  his  own  likeness,  and  so  all  men, 
by  nature,  are  spiritually  dead.  But  the  body  of  Adam 
did  not  die  then,  but  after  nine  hundred  and  thirty  years 
he  died.  It  seems  necessary  to  support  the  veracity  of  God 
in  the  threat,  that  natural,  like  spiritual  death  should  be 
universal.  Perhaps  this  is  what  our  apostle  means  in  Rom. 
viii.  10,  "  And  if  Christ  be  in  you,  the  body  is  dead  because 
of  sin ;  but  the  spirit  is  life,  because  of  righteousness."  2. 
No  part  of  the  curse  is  involved  in  the  bodily  death  of  the 
saints.  They  always  do  triumph  in  death,  although  in 
many  cases  they  have  not  the  ability  to  manifest  it :  and 
this  is  a  mercy  to  the  survivors;  for  it  leaves  the  question 
whether  the  spirit  just  departed  has  gone  to  heaven  or  hell 
undecided.  Of  this  anon.  3.  No  man  can  affirm,  that 
the  death  of  true  believers  may  not  be  necessary  on  account 
of  the  wonderful  connection  and  commixture,  if  I  may  so 
speak,  of  soul  and  body ;  it  may  be  the  shortest  method, 
consistent  with  the  progressive  nature  of  sanctification,  for 
arresting  the  evil  influences  of  carnal  affections,  and  pre- 
paring the  bodies  for  re-edification.  4.  Can  any  man  be 
sure,  that  the  whole  nature  of  the  process  has  not  been 
changed  by  the  death  of  Christ?  May  not  the  appearances 
of  distress  be  only  apparent ;  and  may  not  the  soul  be  in- 
cflTably  happy,  like  the  martyrs  praising  God  in  the  midst 
of  the  burning  flame?  And  may  not  the  spirit,  when  ap- 
parently dull  and  incapable  of  being  roused  to  conscious- 
ness and  converse  with  us,  be  wholly  absorbed  in  sweet 
communion  with  the  ministering  angels  and  spirits  of  just 
men — of  friends  who  had  gone  before,  and  are  now  returned 


EPISTLE   TO   THE   HEBREWS.  105 

to  point  them  to  heaven  and  lead  the  way  ?  5.  But  perhaps 
the  best  of  all  explanations  is  that  alluded  to  in  our  second 
remark  and  deferred — viz.,  the  effect  on  survivors.  If  no 
believers  were  to  die,  then  they  must  either  abide  on  the 
earth  indefinitely,  or  be  removed  by  miracle  like  Enoch 
and  Elijah.  The  former  could  not  be,  for  the  earth  would 
soon  be  filled,  so  as  to  render  life  impracticable.  The  latter 
might  be  both  distressing  and  gratifying  to  those  left  behind. 
But  if  none  were  to  die  but  unbelievers,  then  every  death 
would  reveal  the  dread  fact,  that  another  lost  spirit  had 
just  reached  the  quenchless  flame  and  uttered  the  shriek  of 
eternal  despair.  And  who  can  conceive  the  anguish  of 
survivors  ?  What  wailings  would  float  upon  the  midnight 
air,  like  one  endless  Egyptian  lamentation  ?  Is  not  the 
avoidance  of  these  awful  scenes  reason  enough,  why  God 
has  thrown  the  pall  of  obscurity  over  the  grave's  triumphs? 
But  6  and  lastly,  God  shall  raise  the  dead,  no  more  to 
slumber  in  the  ground,  but  to  be  made  like  unto  him  who 
shall  come  with  power  and  great  glory,  and  to  spring  forth 
to  meet  the  Lord  in  the  air ;  and  so  shall  we  ever  be  with 
the  Lord.  Oh  ye  faithful,  tell  me,  is  not  compensation 
abundant  for  the  degradation  of  a  thousand  years'  slumbers 
in  the  dust  ?  Benevolence  then,  mercy  to  saints  and  sin- 
ners, shines  forth  from  the  chambers  of  death  and  snatches 
the  world  from  the  anguish  of  despair. 

Verse  16th  gives  a  supporting  reason  to  the  preceding. 
By  his  suffering  as  the  substitute  and  Surety  of  the  sons 
whom  he  engaged  to  bring  unto  glory,  our  Lord  hath  for- 
ever abolished  and  made  of  no  effect  Diabolus  in  all  his 
power  over  death ;  and  by  inevitable,  legal  necessity,  de- 
livered his  children  from  death  and  the  bondage  fear  of 
death.  This  he  did  for  and  on  behalf  of  his  sons, — "  I  lay 
down  my  life  for  the  sheep."  Their  nature  he  must  there- 
fore possess ;  and  this  the  Apostle  affirms,  using  the  present 


106  COMMENTARY    ON   THE 

as  the  historical  tense  :  "  For  verily,  he  took — or  taketh  not 
on  him  the  nature  of  angels ;  but  he  taketh  on  him  the  seed 
of  Abraham."  You  observe  the  words  in  italics :  they  inti- 
mate that  they  are  not  in  the  original,  but  are  supplied  by 
the  translators  to  complete  the  sense :  and  here  they  give  it 
correctly.  Owen  translates  more  literally,  but  substantially 
with  the  same  meaning.  "  For  verily  not  anywhere  doth 
he  take  angels  ;  but  he  takes  the  seed  of  Abraham."  Samp- 
son applies  (erroneously,  we  think),  the  matter  to  his  laying 
hold  of  the  spiritual  seed  of  Abraham ;  that  is,  all  who  fol- 
low his  faith.  But  none  of  these  observe  the  force  of  the 
middle  voice  of  the  original — he  taketh  or  layeth  hold  of 
for  himself,  not  angels  but  humanity.  Our  translation  gives 
the  meaning  better  than  either.  Our  Lord  is  nowhere 
in  Scripture  represented,  as  laying  hold  of,  or  assuming  to 
himself,  angelic,  but  human  nature.  Thus  reaffirming  the 
position  of  v.  14,  that  he  partook  of  the  same  flesh  and 
blood  with  his  children,  but  with  the  limitation  to  Abra- 
ham's seed,  and  with  a  bold  contrast  excluding  the  angels. 
Both  these  points  are  adapted  to  conciliate  the  Hebrews. 
Your  glorious  Messiah  passed  by  the  heavenly  host:  he 
slighted  also  all  other  humanity,  and  selected  a  child  of 
Abraham — a  Jewish  body,  in  which  to  perform  the  work 
and  to  endure  the  suffering  which  alone  can  secure  forever 
the  salvation  of  his  people. 

Observe,  moreover,  the  action  itself — he  taketh  to  himself 
the  seed.  Can  an  agent  act  before  he  exists?  He  was  so 
of  the  seed  of  Abraham,  that  it  was  his  own  act.  Apply 
this  mode  of  expression  to  mere  men.  Pray,  did  you  and  I 
take  hold  on  human  nature — take  our  own  nature,  when  we 
were  born  into  the  world  ?  The  very  expression  implies 
pre-existence  :  and  pre-existence  in  great  power,  exercising 
Lordship  over  humanity.  Therefore  Christ  pro-existed  in 
the  power  of  his  eternal  Godhead.     For,  to  assume  another 


EPISTI.E   TO   THE    HEBREWS.  107 

nature  is  not  the  prerogative  of  a  creature.  It  is  not  for  an 
angel  to  take  upon  himself  human  nature :  a  new  person 
would  thus  be  produced,  and  creatures  do  not  create.  The 
uniting  of  the  human  and  divine  nature,  by  which  a  new 
person  was  produced,  is  the  most  stupendous  act  of  God's 
creation.  Our  whole  race  was  hurrying  down  to  darkness 
and  death,  when  He  laid  hold  of  it  and  turned  the  current 
to  the  gates  of  light  and  life. 

V.v.  17  and  18.  "  Wherefore  in  all  things  it  behoved  him 
to  be  made  like  unto  his  brethren,  that  he  might  be  a  mer- 
ciful and  faithful  High  Priest,  in  things  jJertaming  to  God, 
to  make  reconciliation  for  the  sins  of  the  people.  For  in 
that  he  himself  hath  suffered,  being  tempted,  he  is  able  to 
succor  them  that  are  tempted." 

The  Apostle  has  been  proving  the  necessity  of  the  Son's 
humiliation  in  our  nature,  in  reference  to  the  claims  of  law 
upon  his  children.  Now  he  presents  another  aspect  of  the 
case  ;  viz.,  the  adaptation  of  our  High  Priest,  because  of 
possessing  human  nature,  to  win  the  affections  of  his  people 
to  God,  to  Christ  and  to  one  another.  The  inferential  par- 
ticle, Whe7'efo7'e,  looks  back  to  the  former  adaptation,  viz. ; 
His  participation  of  the  same  nature  with  his  children.  He 
must  be  man,  for  the  obedience — the  righteousness  to  which 
life  is  promised,  and  the  sufferings  of  the  penalty  are  due 
from  man.  This  regards  the  question  of  justification  ;  but 
the  question  of  sanctification  requires  the  exhibition  of  dif- 
ferent attributes.  For  the  former,  the  capacity  to  obey  and 
to  endure  penal  evil  in  man's  nature,  was  adequate ;  but  for 
the  latter,  it  is  necessary — "  It  behoved  Him  to  be  in  all 
things  to  be  made  like  unto  his  brethren."     Let  us  note. 

1.  "  All  things  " — this  comes  under  the  rule  already  laid 
down  for  the  interpretation  of  universal  terms.  They  must 
always  be  limited  by  the  connection  and  the  common  sense 
of  the  case.     Is  it  uecessarv  that  our  High  Priest  be  like 


108  COMMENTARY    ON    THE 

unto  his  brethren  in  all  things  absolutely  ?  What !  like  ua 
in  foolish  talking  and  jesting !  in  violent  passions !  in 
avarice,  in  corrupt  affections  ?  in  sin  of  all  kinds  ?  in  igno- 
rance and  folly !  Nay  ;  but  in  all  those  qualities  that  fit 
him  for  his  official  duties. 

2.  In  regard  to  these,  it  behoved  him,  etc.  This  word  is 
not  in  very  frequent  use.  The  original  refers  to  debts  that 
must  be  paid — things  due,  which  cannot  be  withholden 
without  violation  of  right.  We  express  it  by — /  ought — I 
owe  it.     A  moral  necessity  lies  upon  me. 

3.  And  it  implies,  that  a  moral  necessity  exists  for  Messiah 
to  be  like  the  brethren  before  referred  to  in  all  the  original 
elements  of  their  nature,  which  was  created  in  the  image  or 
likeness  of  God — in  knowledge,  righteousness  and  holiness. 
He  is  to  be  like  them,  subject  to  the  sinless  infirmities — 
hunger,  thirst,  fatigue,  and  the  pains  and  sufferings  incident 
to  the  flesh  and  a  life  with  men  on  earth. 

4.  The  general  end  for  which  these  are  requisite,  is,  that 
he  might  be  a  merciful  and  faithful  High  Priest.  This 
whole  strain  of  argument  regards  Priesthood  :  but  these 
two  properties  are  important  in  their  influence  upon  the 
success  of  his  services  in  drawing  the  hearts  of  men  to  him 
and  in  promoting  their  enjoyments. 

(1.)  Mercy,  when  spoken  of  God,  is  the  exercise  of  love 
to  sinful  creatures,  the  result  of  which  in  the  highest  sense 
is  their  eternal  welfare.  Merciful,  as  a  characteristic  of 
Messiah,  includes  his  tenderness,  compassion,  sympathy, 
fellow-feeling,  entering  into  their  joys  and  sorrows,  all  the 
promptings  of  benevolence  toward  his  people,  in  their  va- 
rious aflflictions  and  temptations.  All  which  have  their 
foundation  in  a  common  nature.  Pity  the  afflictions  of 
men  an  angel  might ;  but  sympathy  implies  community  of 
feeling. 

(2.)  Faithfulness  in  a  friend  is  steadfastness,  reliabil- 


EPISTLE   TO   THE    HEBREWS.  109 

ity.  "  It  must  answer  that  mercifulness  just  spoken  of.  It 
consists,  therefore,  in  his  exact,  constant,  careful  considera- 
tion of  all  the  concernments  of  the  brethren  under  their 
temptations  and  sufferings, — the  constant  care  and  conde- 
scension unto  the  wants  and  sorrows  of  his  tempted  and 
suffering  brethren." 

5.  "  In  things  pertaining  to  God."  The  Priestly  office  is 
sacred,  and  is  conversant  about  sacred  things.  The  offering 
up  of  sacrifices  and  the  interceding  between  God  and  man, 
comprehend  the  substance  of  its  duties.  The  Priest's  lips 
should  also  keep  knowledge,  that  so  the  people  may  learn 
the  law  at  his  mouth  :  but  these  things  in  detail  hereafter. 

6.  "To  make  reconciliation  for  the  sins  of  the  people." 
Four  things  are  included  and  necessarily  suggested  by  the 
word  translated  "to  make  reconciliation."  (1.)  An  offence, 
a  sin,  a  crime  perpetrated.  (2.^  Some  person  displeased, 
dissatisfied  at  real  or  supposed  injury.  (3.)  An  injurious 
or  offending  person  who  needs  to  be  forgiven.  (4.)  A  sacri- 
fice— a  satisfaction  making  restitution,  a  reparation  of  the 
injury.  The  first  is  the  sins  of  the  people.  God's  law  has 
been  violated  ;  his  authority  set  at  naught ;  a  blow  is  aimed 
at  the  divine  government.  Consequently,  the  second  item  is 
realized  :  God  is  displeased — is  angry  with  the  wicked  ;  his 
jealousy  for  his  own  glory  and  the  honor  of  his  government, 
burns  like  a  fire.  Thirdly,  therefore  his  offending  people 
need  restoration  to  divine  favor ;  they  need  pardon  and  the 
restored  light  of  the  divine  countenance.  'Qnt  fourthly,  the 
cause  of  hostility — the  ground  of  the  divine  displeasure 
being  sin,  a  sacrifice  must  be  offered  :  the  redemption  price 
must  be  paid.  The  sufferings  of  Jesus  constitute  this  price. 
The  wages  of  sin  is  death  ;  and  this  our  Redeemer  paid. 
We  have  already  seen  that  God  is  just  and  holy,  and  can- 
not pardon,  as  men  too  often  do,  without  any  regard  to 
claims  of  right.     He  cannot  deny  his  own  essential  attri- 

10 


110  COMMENTARY    ON   THE 

bute  and  abandon  the  helm  of  universal  government,  and 
let  wild  misrule  run  riot  over  his  world. 

7.  Thus  we  see,  reconciliation  is  the  bringing  together 
into  friendship  parties  that  had  been  hostile.  Thig  idea  is 
constantly  expressed  by  the  word  atonement,  of  which  the 
generic,  natural  meaning — at-one-ment,  is  precisely  equivalent 
to  the  Latin  word  reeonciliation.  But  now,  this  at-one-ment, 
this  restoration  to  unity  of  counsel  and  feeling,  is  an  effect; 
and  finds  its  own  cause  in  the  fact,  that  the  offence  is  removed 
— satisfaction  is  rendered  to  offended  justice :  God's  holy 
law  is  more  honored  by  the  death  of  his  own  Son,  than  it 
could  be  by  man's  sufferings  forever.  Hence  pardon  to  all 
who  believe:  hence  renewal  of  communion;  peace  with  God: 
and  often  joy  in  the  Holy  Ghost.  But  caution.  Let  us  not 
confound  cause  and  effect.  Much  mischief  has  occurred  in 
the  Church  from  this  error.  Atonement  is  very  often  used 
for  satisfaction,  its  cause.  Cause  and  effect  are  so  intimately 
and  inseparably  connected  together,  that  we  often  confound 
them.  And  in  this  case,  the  effect  is  so  charming  and  con- 
solatory, that  our  attention  is  hurried  past  the  one  and  fixes 
itself  upon  the  other.  The  at-one-ment  is  put  for  salisjaction 
to  justice :  the  controversy  about  the  extent  of  the  atone- 
ment, assumes  atonement  as  cause.  It  is  controverted, 
whether  the  satisfaction  to  justice  is  for  all  men  alike — the 
saved  and  the  lost.  If  men  would  use  the  word  atonement 
in  its  true  and  natural  meaning,  they  would  at  once  see, 
that  to  assert  its  universality,  is  to  teach  universal  recon- 
ciliation to  God,  that  is,  universal  salvation  ;  and  to  contra- 
dict the  plain  teachings  of  the  Bible. 

In  V.  18,  For,  intimates  a  reason  of  the  preceding  charac- 
teristics being  required — he  must  be  merciful  and  faithful, 
in  order  that  his  sympathies  toward  his  people  in  their 
temptations  may  flow  forth  and  lead  to  their  relief  The 
use  of  the  particle  translated  in  thut  as  a  causal — because,  is 


EPISTLE   TO   THE    HEBREWS.  Ill 

not  here  allowable,  for  the  obvious  reason,  that  For,  itself 
expresses  the  idea  of  that  relation ;  and  it  makes  a  tautology, 
for  because;  of  which  impropriety  we  ought  not  to  accuse 
the  Apostle.  In  Rom.  iii.  1  we  have  the  same  words  trans- 
lated "for  wherein"  —  in  the  very  matter  or  thing  '"in 
which"  thou  judgest  another,  etc.  1  Pet.  ii.  12:  "Having 
your  conversation  honest  among  the  gentiles,  that,  whereas 
they  speak  against  you,"  etc. — better  "  in  order  that — to  the 
end  that"'  (ha),  in  what  they  speak  against  you,  etc.  So 
here,  for,  in  what  he  himself  hath  suffered,  etc.  Thus  a 
reason  is  given  for  the  ability  of  the  Saviour  to  succor  his 
people ;  viz.,  that  he  is  possessed  of  their  nature  and  is  both 
merciful,  and  faithful  :  but  also  there  is  a  limitation  of  its 
exercise  to  the  matter  in  which  he,  being  tempted  hath  suf- 
fered. In  chap.  iv.  14,  this  subject  again  recurs,  when  we 
shall  look  into  this  temptation  more  particularly:  the  two 
points  now  before  us  are  (1.)  The  ability  of  Christ,  and  (2.) 
the  succor  flowing  from  it.  His  ability — capability  hangs, 
pendent  on  his  experience  of  trials  and  suffering,  not  in 
general  and  inclusive  of  all  his  sorrows,  but  only  those 
which  resulted  to  him  from  his  various  temptations.  Hav- 
ing been  assaulted,  as  we  shall  see  anon,  and  experienced 
the  painfulness  resulting  from  the  wiles  of  the  devil,  he 
hath  a  /e^fow-feeling  for  our  infirmities,  and  his  human 
sympathies  go  forth  from  his  divine  throne  and  lead  to 
their  relief.  He  will  not  suffer  them  to  be  tempted  beyond 
what  they  shall  be  enabled  to  bear.  (2.)  The  succor  is 
manifestly  such  relief  as  rescues  from  the  power  of  tempta- 
tion. The  original  implies  help  given  in  answer  to  clamor- 
ous shouting  for  relief:  and  is  used  chiefly  in  reference  to 
distress  from  satanic  powers.  See  Matt.  xv.  22:  "Have 
mercy  on  me,  0  Lord  thou  Son  of  David ;  my  daughter  is 
grievously  vexed  with  a  demon :"  and  v.  25,  "  Lord,  help 
me."  Mark  ix.  22 :  and  Rev.  xii.  16. 


112  THE    EPISTLE   TO   THE    HEBREWS. 

Thus,  then,  we  have  abundant  ground  of  consolation. 
Access  is  afforded  to  us  into  the  presence  of  a  gracious,  mer- 
ciful, trustworthy  Friend — a  Friend,  who  knows  by  experi- 
ence, in  many  a  contest  with  the  great  tempter,  how  cunning 
his  devices,  how  subtle  are  his  schemes,  how  great  his  power 
and  multiplied  his  demoniacal  agencies  for  assaults  upon  the 
children  of  God  : — a  Friend,  more  happily  adapted  to  our 
relief,  than  legions  of  angels.  These  by  mere  power  can  and 
do  protect  us :  but  this  Friend  we  approach  through  human 
sympathies,  and  through  these  He  comes  at  all  times  to  our 
relief:  he  will  bruise  Satan  under  our  feet  shortly. 


CHAPTER  III. 

Verses  1,  2. — "  Wherefore,  holy  brethren,  partakers  of 
the  heavenly  calling,  consider  the  Apostle  and  High-priest 
of  our  profession,  Christ  Jesus :  Who  was  faithful  to  him 
that  appointed  him,  as  also  Moses  ^vas  faithful  in  all  his 
house." 

The  inferential  particle  here  is  the  same  as  in  v.  17th 
preceding,  and,  like  it,  intimates  a  deduction  from  the  words 
going  before.  It  behoved  the  Son  of  God  as  High-priest, 
to  offer  up  sacrifice  for  the  sius  of  his  redeemed ;  for  the 
possibility  of  which  he  must  possess  their  nature.  This  he 
took  upon  him  and  made  reconciliation.  And  because  of 
his  exposure  to  temptation.  He  rendered  himself  capable  of 
sympathizing  with  them  in  their  temptations.  These  consti- 
tute reasons  why  you  should  carefully  study  his  official 
character  and  relations.     Wherefore,  consider. 

In  these  verses  1-6,  he  resumes  the  comparison  and  con- 
trast with  which  he  began  the  Epistle,  in  order  to  show 
more  fully  the  vast  superiority  of  the  New  above  the  Old 
Testament  dispensation,  and  thus  lay  additional  ground  for 
his  dehortation.     Remark  then, 

1.  The  address — "  holy  brethren." 

Brother,  properly  means,  a  son  of  the  same  parents,  at 
least  one  parent.  But  this  prime  relation  we  modify  vari- 
ously, and  so  do  the  scriptures.  One  removed  from  parent- 
age to  the  second  or  third  degree  is  called  brother ;  as  Lot 
is  the  brother  of  Abraham  ;  and  perhaps  "  the  brethren  of 
our  Lord :"  so  men  of  the  same  tribe  or  original  stock  are 
brethren  ;  of  the  same  nation ;  or  of  kindred  nations.  Here, 
10  *  113 


114  COMMENTARY   OX   THE 

it  is  obvious,  that  union  in  ecclesiastical,  as  well  as  national 
bonds,  is  intended. 

2.  Hobj  brethren.  The  primary  idea  of  this  word  is  con- 
secration or  setting  apart  to  any  special,  but  particularly 
any  sacred  use.  In  this  sense  inanimate  things,  as  the  ma- 
terials for  the  tabernacle,  and  the  building  with  all  its  fur- 
niture were  holy.  So  all  men,  set  apart  by  circumcision  or 
baptism,  were  holy  :  and  this  irrespective  of  their  personal 
purity.  They  are  dedicated  to  God.  But  the  secondary 
meaning  rises  and  includes  preparation  for  the  service  pro- 
posed. In  regard  to  persons,  it  implies  the  removal  of  im- 
purity— their  moral  cleansing.  Nevertheless,  Avhen  masses 
of  men  are  included,  it  is  not  intended  to  affirm  that  each 
and  every  one  of  them  is  holy  in  this  higher  sense :  but 
only,  that  we  recognize  them  as  such,  on  their  professed 
devotion  to  God,  and  in  the  absence  of  evidence,  in  their 
conduct,  to  the  contrary.  We  are  bound  to  recognize  all 
who  make  a  credible  profession  of  their  faith,  and  love  to 
God,  as  children  of  his  household.  This  credible  profession 
of  their  faith  consists  of  four  things.  (1.)  An  intelligent 
comprehension  of  the  grand,  fundamental  doctrines  of  Sal- 
vation. (2.)  A  professed  belief  in  them  as  divine.  (3.)  A 
rational — a  scriptural  account  of  their  practical  working 
upon  his  heart  and  conscience.  And  (4.)  A  life  and  con- 
duct consistent  with  all  these.  When  these  four  exist — 
where  there  is  such  evidence  of  piety — of  inward,  heart- 
consecration  to  God,  no  body  of  christians,  no  church  has 
a  right  to  refuse  recognition  of  such  persons,  as  iioly  breth- 
ren. It  is  of  doubtful  propriety  to  use  in  such  cases  the  i)hrase, 
"in  the  judgment  of  charity,  we  receive  him:"  meaning, 
it  is  scarcely  allowable,  but  we  stretch  the  rule  a  little.  If 
these  four  items  exist,  it  is  not  a  stretch  of  charity  to  admit 
such  an  one :  for  it  would  be  a  violation  of  justice  to  refuse 
him.     Let  us  not  so  sin  against  the  generation  of  God's  just 


EPISTLE   TO   THE    HEBREWS.  115 

and  holy  ones.     The  franchise  belongs  to  all  born  in  our 
Lord's  kingdom. 

3.  "  Partakers  of  the  heavenly  calling."  The  original 
for  jmrtakers,  is  with  slight  modification,  the  same  as  used 
in  ii.  14.  He  took  part  of  the  same  nature.  Thus,  he  in- 
timates that  Messiah  took  part  of  their  nature  to  work  out 
their  salvation  ;  and  they  are  made  partakers  of  the  blessed 
results. 

4.  "  Of  the  heavenly  calling."  To  call  a  person  is  to 
invite  him  to  come — "go  call  thy  husband" — -tell  him  to 
come  hither.  "  Unto  you,  O  men,  I  call."  "  Come  unto  me, 
all  ye  that  labor,  etc."  But  calls  are  not  always  effectual. 
"  And  sent  forth  his  servants  to  call  them  that  were  bidden 
to  the  wedding:  and  they  would  not  come."  There  is 
therefore  a  twofold  call.  (1.)  An  outward  call — a  voca- 
tion, which  address  the  outward  ear ;  in  the  form  of  a  com- 
mand and  an  invitation.  (2.)  There  is  an  inward,  spiritual, 
effectual  call,  in  which  the  soul  hears  the  voice  of  God  the 
Holy  Ghost ;  and  obeys  it ;  and  secures  eternal  life.  Now 
both  these  are  covered  by  this  phrase  "  the  heavenly 
calling."  The  outward  gospel  call  is  from  heaven — "  This 
is  my  beloved  Son,  hear  ye  him."  Christ  himself  and  all 
his  ministers,  are  commissioned  from  heaven  to  invite,  to 
call  upon  lost  men  "  Unto  you,  O  men,  I  call :"  to  command 
men  everywhere  to  repent  and  come  to  God  and  salvation. 
But  it  is  a  heavenly  calling  for  the  higher  sense.  The  Spirit 
is  sent  from  heaven  to  make  the  call  upon  the  outward, 
dull  ear  to  enter  the  heart  and  sound  aloud  in  the  con- 
science. "  It  is  the  Spirit  that  quickeneth ;"  without  His 
influence,  the  outward  call  is  of  none  effect.  But  moreover, 
the  mission  and  work  of  the  Spirit  was  secured  by  the 
sacrifice  of  Calvary.  "  It  is  expedient  for  you  that  I  go 
away ;  for  if  I  go  not  away  the  Comforter  will  not  come 
unto  you ;  but  if  I  depart — and  this  departure  is  by  the 


116  COMMENTARY   OX   THE 

cross — I  will  send  him  unto  you."  John  xvi.  7.  Oh !  how 
then  can  a  Christian  man  say,  the  atonement  of  itself  secures 
the  salvation  of  no  one?  Does  it  not  secure  the  mission 
of  the  Spirit?  Does  it  not  secure  the  regeneration  of  the 
soul?  Does  it  not,  in  lines  of  living  light,  write  on  the 
sanctified  heart  a  passport  to  glory  in  the  skies?  Does  it 
not  secure  to  every  one  sprinkled  with  atoning  blood,  a 
crown  of  glory,  eternal  in  the  heavens? 

5.  Mark  how  delicately  the  Apostle  introduces  again  the 
comparison  between  the  two  dispensations,  which  must  issue 
in  the  disparagement  of  the  Old.  He  accounts  them  as 
brethren,  not  nationally  simply ;  not  in  a  mere  sectarian 
spirit,  but  in  the  highest  and  holiest  sense;  and  shares  with 
himself  in  the  common  salvation :  and  a  little  after,  in  the 
common  profession  of  an  interest  in  the  Messiah.  How 
admirably  all  this  is  adapted  to  win  a  patient  ear.  Minis- 
ters, and  private  Christians  too,  may  hence  learn,  by  kindly 
condescension,  to  win  the  way  for  their  words  to  the  heart 
of  others. 

6.  Consider — The  original  regards  intellectual  effort.  It 
calls  for  the  exertion  of  the  rational  faculties.  In  form, 
it  is  mandatory.  It  is  the  command  of  a  teacher,  whose 
office  duty  obliges  and  authorizes  him  to  claim  the  attention 
of  the  mind  and  the  active  energies  of  the  entire  intellect. 
This  implies  three  things.  (1.)  That  the  matters  and 
things  to  which  attention  is  demanded,  are  important.  As 
if  he  would  say,  I  am  not  here  to  amuse  and  entertain  you 
for  an  hour,  with  a  beautiful  picture  addressed  to  your 
fancy.  This  is  not  a  letter  on  aesthetics,  a  production  of 
the  muse ;  a  loose  talk  about  matters  and  things  in  general. 
I  am  here  to  reason  with  you,  as  my  manner  has  been 
everywhere,  out  of  the  Scriptures.  Acts  xvii.  2.  (2.)  That 
this  great  subject  is  surrounded  with  no  small  difficulties. 
Many  of  the  deep  things  of  God  are  involved  in  it.     "  Great 


EPISTLE   TO   THE   HEBREWS.  117 

is  the  mystery  of  Godliness ;  God  was  manifest  in  the 
flesh  " — "  the  mystery  of  faith  in  a  pure  conscience."  "  We 
speak  the  wisdom  of  God  in  a  mystery" — 1  Cor.  ii  7, 
"  Thy  judgments  are  a  great  deep" — Ps.  xxxvi.  6.  "  That 
which  is  far  off,  and  exceeding  deep,  who  can  find  it  out  ?" 
Eccles.  vii.  24.  "  Into  these  things  the  angels  desire  to 
look."  These  difficulties  are  thus  intrinsic :  the  very  na- 
ture of  the  matter  renders  it  hard  to  be  understood.  Then 
the  extrinsic  difficulties  are  numerous  and  great.  TJie 
mystery  of  godliness  is  of  pure  revelation ;  and  great  re- 
search in  the  holy  Scriptures  is  necessary,  before  it  can  be 
brought  to  light.  Copies  of  the  Scriptures  were  very 
scarce :  few  therefore  had  access  to  them.  (3.)  Neverthe- 
less all  these  can  be  surmounted.  All  the  truths  necessary 
to  salvation  may  be  acquired.  "  If  our  gospel  be  hid,  it  is 
hid  to  them  that  are  lost" — not  to  such  as  are  gone  to  perdi- 
tion— but  to  unbelievers  on  earth — "  in  whom  the  god  of  this 
world  hath  blinded  the  minds  of  them  which  believe  not, 
lest  the  light  of  the  glorious  gospel  of  Christ,  who  is  the 
image  of  God,  should  shine  unto  them."  2  Cor.  iv.  3,  4. 
But  the  hand  of  the  diligent  maketh  rich ;  then,  give  all 
diligence — search  the  Scriptures ;  study  the  word  and  you 
shall  become  wise  unto  God.     Consider 

7.  The  Ajjostle  and  High  Priest.  Apostle  is  a  Greek 
word  and  signifies  simply  a  person  sent :  and  includes  three 
ideas — a  person  who  sends,  a  person  who  is  sent,  and  a  per- 
son or  persons  to  whom  he  is  sent.  He  is  the  internuncius 
— a  messenger  between  two  extremes.  The  first  notice  of 
this  great  Mission  is  in  paradise — "  He  shall  bruise  thy  head 
and  thou  shalt  bruise  his  heel."  The  utter  crushing  of  the 
head  of  that  old  serpent,  the  devil  and  Satan,  can  be  effected 
only  by  the  mission  of  the  Son  of  God  in  human  nature. 
"  There  is  one  Mediator  between  God  and  man."  The 
Apostleship  or  Mission  of  the  Son  of  God  is  involved  in 


118  COMMENTARY   ON   THE 

and  springs  from  the  covenant  of  grace.  Rather,  it  is  an 
essential  and  an  all-iraportant  part  of  that  glorious  transac- 
tion. This  covenant  of  grace,  ordered  in  all  things  and 
sure,  specified  the  time  when  the  Son  should  be  sent.  Gal. 
iv.  4 :  "  But  when  the  fulness  of  the  time  was  come,  God 
sent  forth  his  Son,  made  of  a  woman,  made  under  the  law." 
1  John  iv.  9 :  "In  this  was  manifested  the  love  of  God  to- 
ward us,  because  that  God  sent  his  only-begotten  Son  into.^ 
the  world,  that  we  might  live  through  him."  Therefore  he 
says,  John  vii.  28,  29 — "and  I  am  not  come  of  myself,  but 
He  that  sent  me  is  true,  whom  ye  know  not.  But  I  know 
him :  for  I  am  from  him,  and  he  hath  sent  me."  John 
xvii.  18 :  "  As  thou  hast  sent  me  into  the  world,  even  so 
have  I  also  sent  them  into  the  world."  And  the  Messenger 
of  the  covenant,  Mai.  iii.  1,  is  affirjued  to  be  the  Lord  whom 
ye  seek — and  before  whom  a  messenger  is  sent.  The  word 
Apostle  is  undoubtedly  an  official  title,  first  of  our  Lord, 
and  then  of  his  messengers,  whom  he  hath  sent,  even 
so,  that  is,  officially,  as  the  Father  sent  him.  Luke  vi.  13 
— "  and  of  his  disciples  he  chose  twelve,  whom  also  he 
named  Apostles" — "These  twelve  Jesus  sent  forth,  and 
commanded  them,  saying,  Go  not  in  the  way  of  the  Gen- 
tiles, and  into  any  city  of  the  Samaritans  enter  ye  not :  but 
go  rather  to  the  lost  sheep  of  the  liouse  of  Israel."  Matt. 
X.  5,  G.  As  Apostles  their  mission  was  limited,  yet  their 
authority  and  power  were  great  within  these  limits.  A 
new  commission  was  given  three  years  later,  not  indeed  to 
the  Apostles  as  such,  but  to  the  disciples,  including  the 
eleven  no  doubt,  but  many  others  also.  Under  this  evan- 
gelical commission  the  gos])el  went  all  abroad.  It  was 
under  it  Paul  and  Barnabas  were  ordained  as  Missionaries 
at  Antioch,  Acts  xiii.  3,  "  And  when  they  had  fasted  and 
prayed,  and  laid  their  hands  upon  them,  they  sent  them 
away."     And  it  is  in  this  sense  they  are  spoken  of  in  Acts 


EPISTLE   TO   THE    HEBREWS.  119 

xiv.  14.  When  the  people  at  Lystra  were  about  to  perpe- 
trate idolatry,  the  missionaries  remonstrated,  just  as  ours  do 
now  in  such  cases.  So  is  the  word  used  in  2  Cor.  viii.  23 — 
"  the  apostles — the  messengers  of  the  churches." 

In  the  study  here  enjoined,  you  are  carefully  to  regard 
the  person  ivho  sends — the  Father  in  his  relation  to  the  Son, 
as  established  in  the  covenant.  2  Sam.  xxiii.  1,  5 — in  the 
last  words  of  David  he  says,  "  he  hath  made  with  me  an 
everlasting  covenant,  ordered  in  all  things,  and  sure ;  for 
this  is  all  my  salvation  and  all  my  desire" — So  Isaiah  re- 
ferred to  before — Iv,  3.  The  person  Sent :  his  personal 
character  and  official  relations  fill  the  Bible  from  end  to 
end,  as  they  fill  the  heart  and  occupy  the  intellects  of  men 
and  of  holy  angels.  The  persons  to  whom  Messiah  is  sent. 
First  to  the  lost  sheep  of  the  house  of  Israel — not  to  the 
finally  lost — there  is  no  mission  in  the  world  of  woe.  But 
the  lost  sheep  are  Israelites :  to  them  He  is  sent  first  of  all, 
that  the  Sinai  restrictions  might  be  complied  with.  But 
after  a  fair  offer  has  been  made  in  his  own  person,  and  the 
Jews  had  in  general  rejected  Him,  he  commissioned  his 
evangelists  to  go  into  all  the  world.  His  right  to  do  so  he 
affirms  in  the  commission  itself — "  all  power  in  heaven  and 
earth  is  given  unto  me — it  belongs  to  my  rightful  dominion ; 
Go  ye  therefore,  and  teach  all  nations."  But  now,  as  Mes- 
siah's right  of  universal  dominion  is  founded  on  the  fact  of 
his  humiliation,  according  to  Ps.  viii.,  and  his  being  made 
perfect  through  sufferings,  his  Priestly  office  becomes  a  sub- 
ject for  you  to  study  with  the  most  intense  earnestness. 

The  High  Priest.  His  mission  is  mainly  in  order  that  he 
may  offer  the  sacrifice  which  only  can  take  away  sin.  All 
priests  heretofore  appointed,  are  really  official  tyjies  of  this 
High  Priest,  and  all  sacrifices  at  all  altars  approved  of  God, 
are  but  symbols  of  his  one  offering.  The  detail  of  these 
matters  will  come  up  as  we  proceed  with  the  comparison. 


120  COMMENTARY   ON   THE 

"  0/  our  profession."  To  profess  religion  is,  as  we  have 
seen,  to  acknowledge  its  doctrines  and  to  live  accordingly. 
The  Greek  word  means  similarity  of  doctrines.  In  1  Tim. 
vi.  13  it  is  said  of  Christ  Jesus,  that  "  before  Pontius  Pilate 
he  witnessed  a  good  confession"  using  the  same  word  in  the 
original  as  here.  The  suggestion  of  Dr.  Sampson  pleases  me, 
that,  "if  we  suppose  a  very  natural  metonomy,  substituting 
for  the  profession  the  thing  professed,  we  have  the  meaning. 
The  Apostle  and  High  Priest  of  Christianity,  or  the  new 
dispensation."  p.  116.  And  this,  whilst  it  does  not  vary  the 
sense,  gives  point  and  force  to  the  comparison  between  the 
two  priesthoods,  about  to  be  instituted. 

Christ  Jesus.  The  position  of  this  divine  name,  after  the 
official  designations,  seems  very  naturally  to  indicate  the 
writer's  purpose  to  be,  the  fixing  of  attention  upon  the  mis- 
sion and  priesthood,  rather  than  upon  the  person  of  Christ 
Jesus.  This  name,  put  into  English,  means  "  the  anointed 
Saviour:"  and  what  has  been  already  said  of  his  personal 
character,  as  well  as  the  official  matter  which  follows,  shuts 
us  up  to  the  belief,  that  his  official  superiority  is  to  fix  our 
attention. 

Faithful  to  him  that  appointed,  etc. 

The  first  point  of  comparison  here  is  their  faithfulness. 
This  we  have  discussed,  on  v.  17,  and  need  not  now  repeat 
what  is  there  stated. 

The  comparison  between  the  two  dispensations,  here  re- 
vived, regards  first  this  high  attribute  of  faithfulness  in 
respect  to  their  heads  respectively.  And  we  may  remark, 
1.  The  faithfulness  of  our  Apostle;  he  ascribes  to  Moses 
this  most  excellent  moral  quality.  No  disposition  is  shown 
to  pull  down  and  disparage  Moses,  in  order  to  enhance 
the  character  of  our  Lord  relatively.  Let  the  head  of  the 
old  dispensation  have  all  due  honor  and  glory,  and  it  is 
surely  very  great;  this  can  have  no  cffijct  toward  debasing 


EPISTLE   TO   THE    HEBREWS.  121 

Messiah.  But  2.  This  caudor,  whilst  it  distributes  honor  to 
whom  honor  is  due,  makes  a  wide  difference  in  the  measure  of 
it :  because  a  corresponding  difference  exists  between  the  per- 
sons standing  at  the  head  of  the  two  dispensations  respect- 
ively ;  both  as  to  personal  attributes  and  official  relations, 
though  the  latter  only  concerns  us  at  present.  (1.)  Each  has 
been  appointed  to  office  [made  an  officer]  and  invested  with  a 
very  weighty  and  important  trust.  (2.)  Each  was  faithful  to 
the  ai>^:)ointer,  giving  all  diligence  and  discharging  all  the  du- 
ties required  of  them.  Neither  was  chargeable  with  omitting 
any  required  service,  or  performing  it  in  a  sluggish  or  care- 
less manner.  It  is  required  of  stewards  that  a  man  be  found 
faithful ;  and  neither  of  these  stewards  was  accused  of  wast- 
ing his  master's  substance.  Moses,  indeed,  on  two  or  three 
occasions  offended  in  temper  and  spake  unadvisedly  with  his 
lips  ;  but  was  not  accounted  untrustworthy.  (3.)  The  scene 
for  exhibiting  this  moral  excellence  was  in  one  sense  the 
same  ;  yet  in  another  different.  Moses  was  faithful  in  all 
his  house.  House  here  is  the  church  or  household  of  faith; 
as  is  evident  from  v.  6 — "  whose  house  are  we  " — we  be- 
lievers are  the  house  of  God.  "  Know  ye  not  that  ye  are 
the  temple  of  God."  So  1  Tim.  iii.  15 — "  how  thou  oughtest 
to  behave  thyself  in  the  house  of  God,  which  is  the  church 
of  the  living  God."  Over  this  house  Moses  was  appointed 
and  thus  it  was  Ids  in  trust ;  for  its  welfare  he  was  respon- 
sible. But  it  was  not  his  in  native  and  essential  right,  nor  in 
perpetuity.  It  was  not  his  oivn  house,  but  Christ's  house ; 
and  Moses'  only  as  to  the  dispensation  introduced  by  him. 
This  testimony  is  found  in  Num.  xii.  7.  "  My  servant  Moses 
is  not  so;  who  is  fixithful  in  all  mine  house."  Miriam  and 
Aaron  quarrelled  with  Moses  because  he  had  married  an 
Ethiopian  woman,  and  God  gives  this  testimony  in  his 
favor,  and  smites  Miriam  with  leprosy.  The  house  over 
which  Christ  was  appointed  and  faithful,  was  the  same 
11 


122  COMMENTARY   ON    THE 

church  of  the  living  God,  but  Jm  own  house :  his  own  by 
creation,  by  redemption  ;  his  own  by  inheritance — the  new 
Dispensation,  his  own  kingdom.  This  fidelity  to  the  ap- 
pointer  is  the  pledge  and  guarantee  of  fidelity  to  the  whole 
house :  And  so  Moses,  in  the  construction  of  the  tabernacle 
and  arrangements  of  all  the  details  of  the  worship,  accom- 
plished all  things  according  to  the  pattern  showed  to  him 
in  the  Mount.  These  points  of  agreement  and  difference 
intimate  a  decided  preference  in  favor  of  Messiah  ^bove 
Moses. 

V.v.  3-6.  "  For  this  man  was  counted  worthy  of  more 
glory  than  Moses,  inasmuch  as  he  who  hath  builded  the 
house,  hath  more  honor  than  the  house.  For  every  house  is 
builded  by  some  man ;  but  he  that  built  all  things  is  God. 
And  Moses  verily  was  faithful  in  all  his  house  as  a  servant, 
for  a  testimony  of  those  things  which  were  to  be  spoken 
after.  But  Christ  is  a  Sou  over  his  own  house ;  whose 
house  are  we,  if  we  hold  fast  the  confidence,  and  the  re- 
joicing of  the  hope,  firm  unto  the  end." 

1.  Let  us  utter  a  caveat  against  the  Unitarian  heresy  at 
the  outset.  The  reader  will  notice  the  word  man  is  in  italics 
in  v.v.  3  and  4 :  and  should  be  so  in  ii.  9,  intimating  that 
there  is  nothing  for  it  in  the  original.  In  the  last  named 
case,  we  have  seen,  that  the  word  supplied  should  be — "  he 
tasted  death  for  every  son,  whom  he  brings  unto  glory." 

This  case,  in  v.  3,  has  been  seized  upon  to  prove  that 
Christ  is  only  a  man  and  not  the  "  true  God  and  eternal  life," 
as  John  calls  him.  1  Epis.  v.  20.  But  a  drowning  man 
will  catch  at  a  straw.  Such  a  feeble  argument  shows  a 
feeble  cause.  All  we  have  need  to  do  for  the  destruction 
of  the  ai'giimoiit,  is  to  state  the  fact,  that  the  word  man  is 
not  in  the  original,  either  here  or  in  verse  4.  In  all  such 
cases,  the  well  settled  rule  is,  to  fill  up  the  ellipsis,  by  such 
word  as  the  context  and  the  ol)vious  meaning  of  the  writer 


EPISTLE    TO   THE    HEBREWS.  123 

require.  We  prefer  to  say  "  This  person  was  counted 
worthy,  etc:"  and  "every  house  is  builded  by  s,ome person, 
etc."  Besides  Jesus  is  a  man — he  possesses  in  his  person 
perfect  humanity  :  moreover  he  is  God — God  was  manifest 
in  the  flesh — the  word  was  made  flesh.  He  is  man ;  but 
does  this  prove  that  he  is  not  God  ?  He  is  God  ;  but  does 
this  prove  that  he  is  not  man  ?  Reader,  you  are  an  animal 
— have  an  animal  body  and  life ;  but  does  this  prove  that 
you  are  not  a  spirit  ?  have  not  spiritual  life  ?  You  have  a 
body,  does  this  prove  that  you  have  no  soul  ?  You  have  a 
soul,  does  this  prove  that  you  have  no  body  ?  Christ  has 
perfect  manhood,  does  this  prove  that  he  has  not  perfect 
Godhead  ?  He  has  perfect  divinity,  does  this  prove  that  he 
has  not  perfect  humanity  ? 

A  similarly  feeble  argument  is  built  upon  the  expres- 
sion— "  appointed  him  ;"  in  the  Greek — made  him ;  hence 
these  men — who  have  apparently  reversed  John  Bap- 
tist's maxim,  "he  must  increase,  but  I  must  decrease" — 
John  iii.  30 — which  they  seem  determined  to  read,  he  must 
decrease,  but  I  must  increase — infer  that  Christ  is  a  crea- 
ture and  not  God  who  made  all  things.  We  admit  that 
the  human  nature  of  Messiah  is  a  creature.  But  this  is 
not  our  answer  to  the  Unitarian  argument.  The  answer 
may  be  seen  in  a  passage  before  quoted. — Mark  iii.  14, 
"  And  he  ordained  twelve,"  using  the  same  word  as  here 
translated  appointed;  he  made  them  apostles,  just  as  we 
now  make  men  governors,  ministers,  doctors  of  divinity, 
generals,  etc. 

Having  in  v.  2  affirmed  the  fidelity  of  both  Christ  and 
Moses,  he  proceeds  to  argue  the  pre-eminence  of  the  former. 
The  causal  particle.  For,  has  reference  not  to  the  immedi- 
ately preceding  assertion  of  faithfulness,  but  rather  to  the 
chief  idea  of  v.  1. — the  injunction  to  study  diligently  the 
Apostle  and  High-Priest.     Consider  him, /or  he  was  counted 


124  COMMENTARY   ON   THE 

worthy  of  more  glory  than  Moses.  Tliis  superiority  ig 
here  affirmed  by  Apostolic  and  prophetic  authority  :  it  has 
also  been  proved  from  the  Old  Testament  Scriptures.  The 
present  proofs  go  rather  to  exhibit  the  measure  of  excess, 
tlian  the  simple  pre-eminence.  As  the  builder,  furnisher 
and  finisher  of  the  house,  excels  the  workmanship  of  his 
hand,  so  doth  Messiah  transcend  Moses ;  so  doth  the  new 
dispensation,  the  spiritual  house  or  kingdom  of  Christ, 
excel  the  Aaronic  priesthood  and  the  administration  under 
the  judges  and  kings  of  old.  There  is  no  controversy 
between  Paul  and  his  brethren  about  the  faithfulness  and 
success  of  Moses.  That  the  economy  instituted  by  him  was 
honorable  and  glorious  ;  that  in  moral  excellence  and  grand- 
eur it  outstripped  all  other  nations  and  religious  systems, 
is  agreed.  That  it  must  be  limited,  and  when  its  time 
should  be  fulfilled,  that  it  must  be  superseded  by  a  far 
more  glorious  state  of  things,  is  everywhere  admitted  and 
taught  by  the  old  prophets,  and  the  law  of  Moses,  and  the 
psalms.  If  then  "the  man  whose  name  is  the  Branch, — 
shall  grow  up  out  of  his  place  and  he  shall  build  the  temple 
of  the  Lord  ;  and  he  shall  bear  the  glory,  and  shall  sit 
and  rule  upon  his  throne ;  and  he  shall  be  a  priest  upon  his 
throne  :"  Zech.  vi.  12,  13 — great  must  be  his  glory:  and  it 
is  not  estimated  beyond  the  reality.  He  is  counted  worthy 
because  He  is  worthy.  In  all  this  there  is  no  detraction 
from  Moses  and  his  dispensation  ;  but  the  reverse.  For 
the  New  Testament  economy  confirms  tlie  truth  and  ex- 
liibits  the  value  of  the  Old.  Yet  with  all  his  honor  and 
all  his  glory,  Moses  is  only  a  part  of  the  workmanship  of 
the  more  gh)rious  Builder,  Ruler,  Priest,  whom  he  prom- 
ised to  Abraham's  seed.  This  more  glorious  Builder  did 
not  come  to  destroy  llio  law  and  the  prophets,  but  to 
fulfil,  establish  and  continn  all  tluit  they  taught  and 
promised. 


EPISTLE   TO   THE   HEBREWS.  125 

"For  every  house  is  builded  by  some  person.^*  This 
verse  is  substantially  a  parenthesis :  the  matter  of  verses 
third  and  fifth  is  very  intimately  connected,  and  the  fourth 
affirms  a  plain  and  obvious  truth ;  every  house  must  have 
an  author.  No  house  ever  built  itself  and  furnished  itself. 
For  the  word  translated  builded  includes  the  entire  idea  of 
the  foundation,  the  superstructure,  the  furniture  inside,  and 
the  ornamental  grounds  outside :  in  short,  everything  requi- 
site for  accommodating  the  household  or  family.  The 
word  refers  more  specifically  to  the  furnishing  than  to  the 
building  proj^er ;  this,  because  the  fitting  up  and  furnishing 
of  a  house,  presupposes  its  existence.  "  I  go  to  prepare  a 
place  for  you."  But  he  that  built  all  things  is  God — is 
divine.  He  is  God  who  hath  erected  and  furnished  this 
spiritual  temple  of  lively  stones.  Here  is  reference  to  the 
ecclesiastical  covenant — the  church  organization,  which 
came  into  full  form  in  the  Abrahamic  covenant.  This  ex- 
panded into  the  entire  Israelitish  people  ;  but  was  modified 
and  restricted  by  the  Sinai  covenant,  which  constituted  it 
the  peculiar  house  in  which  Moses  was  the  minister  or  stew- 
ard. Now  the  God  who  built  all  things  is  none  other  than 
the  Son  as  Messiah ;  and  hence  again  the  inference  is  upon 
us,  that  he  is  infinitely  superior  to  his  own  creatui'e  and 
servant  Moses. 

V.v.  5,  6,  press  this  superiority  as  deducible  from  the 
relations  of  the  parties  compared,  to  the  house  and  to 
each  other.  Both  are  faithful :  Moses  as  a  servant  in  a 
house  belonging  to  another;  Christ  as  a  son  in  a  house 
which  he  made,  and  over  which  his  Father  hath  anointed 
him  Prophet,  Priest  and  King.  The  word  translated  ser- 
vant does  not  mean  a  slave,  but  chiefly  if  not  uniformly,  a 
person  serving  about  religious  matters.  This  service  was 
not  limited  to  one  single  department  or  portion  of  his 
house,  as  is  common  in  great  houses,  but  extended  to  the 
11  * 


126  COMMENTARY   ON   THE 

whole.  Since  Jacob's  death,  or  at  least  since  Joseph's,  no 
one  person  had  so  extensive  a  charge.  Even  the  Judges, 
Prophets,  Priests,  Kings  had  a  limited  sphere.  But  Moses' 
duties  extended  over  the  whole.  True,  he  subsequently  dis- 
tributed the  services  amongst  the  judges,  captains,  priests 
and  Levites ;  yet  he  held  them  all  responsible  to  himself: 
he  was  a  minister  in  reference  to  God  who  appointed  him  ; 
whilst  he  was  Master  and  Lord,  in  reference  to  the  house — 
the  whole  house. 

A  question  has  been  raised  as  to  the  word  his,  whether  it 
means  God's  or  Moses'  house.  The  former  is  true ;  the 
house  is  God's ;  but  if  we  restrict  it  to  Him,  we  neglect 
the  contrast  which  the  Apostle  is  prosecuting  between 
Moses  and  INIessiah  :  and  thus  miss  the  point  of  his  ar- 
gument. On  the  contrary,  if  his  refers  to  Moses,  then  all 
his  house  means  the  visible  church  as  administered  under 
Moses  and  his  system  :  and  so  all  Moses'  house  is  contrasted 
with  Christ's  oivn  house,  or  the  entire  visible  church  under 
Christ  and  his  new  system. 

Nor  should  we  lose  the  distinction  between  his  house  and 
his  own  house :  the  former  phrase  is  applied  to  Moses ;  the 
latter  to  Messiah,  intimating  an  ownership  far  different 
from  and  superior  to  that  of  ]\Ioscs. 

The  latter  part  of  v.  5  points  out  an  ultimate  purpose  of 
the  fidelity  of  Moses — "  for  a  testimony  of  those  things  which 
were  to  be  spoken  after:"  that  is,  for  a  witness  to  the  gen- 
erations yet  to  come,  lest  they  might  despise  the  teachings 
of  Christ  in  his  own  person  and  by  his  missionaries,  and 
peril  their  souls.  The  new  and  more  full  and  clear  revela- 
tions of  the  New  Testament  dispensation,  must  lay  them 
who  hear  under  more  weighty  responsibility,  let  Moses' 
faithfulness  be  their  example,  "  that  they  without  us  should 
not  be  made  perfect."  As  Owen  says,  "  This  is  the  import- 
ance of  the  words,  and  this  was  the  true  and  proper  end  of 


EPISTLE   TO   THE    HEBREWS.  127 

the  whole  ministry  of  Moses,  wherein  his  faithfuhiess  waa 
tried  and  manifested.  He  ordered  all  things  by  God's 
direction  in  the  typical  worship  of  the  house,  so  as  that  it 
might  be  a  pledge  and  testimony  of  what  God  would  after- 
ward reveal  and  exhibit  in  the  gospel."  "  For  Christ  is  the 
end  of  the  law  for  righteousness,  to  every  one  that  believeth." 
Rom.  X.  4.  That  is,  to  Christ  as  their  end  or  object,  all 
the  ceremonial  or  Mosaic  institutions  pointed — tliey  are 
evangelical.  So  Gal.  iii,  24. — "  the  law  was  our  school- 
master to  bring  us  to  Christ."  Schoolmaster — rather  peda- 
gogue— a  person  employed,  not  to  teach,  as  some  mistake — ^ 
but  to  lead  the  boy  to  the  teacher.  The  law—  not,  as  some 
mistake  it — the  moral  law,  for  this  could  only  condemn 
and  fill  the  soul  with  terror,  but  the  ceremonial  law  and 
ordinances — the  sacrifices,  the  washings,  the  show-bread, 
the  candlestick,  the  incense  altar,  the  Ark  of  the  testimony, 
the  cities  of  refuge ;  all,  all  led  to  Christ. 

"  Whose  house  are  we :"  believers,  the  world  over,  are 
Christ's  own  spiritual  house.  "  Know  ye  not  that  ye  are 
the  temple  of  God,  and  that  the  Spirit  of  God  dwelleth  in 
you?"  And  1  Pet.  ii.  5,  "Ye  also,  as  lively  stones,  are 
built  up  a  spiritual  house,  an  holy  priesthood."  But  this 
has  a  conditional  particle,  "  Whose  house  are  we,  if  we  hold 
fast  the  confidence,  and  the  rejoicing  of  the  hope,  firm  unto 
the  end."  This  brings  us  face  to  face  with  the  grand  object 
of  the  Epistle,  a  dehortation  from  apostasy ;  for  it  leads 
directly  to  the  question  of  our  actual  acceptance  and  reten- 
tion of  Christ  and  his  salvation.  The  if  does  not  express 
or  lay  down  the  condition  of  our  becoming  lively  stones  in 
this  spiritual  house.  For  if  perseverance  to  the  e7id  of  the 
dispensation,  or  of  our  life,  were  a  condition  of  our  becom- 
ing living  stones  of  the  house,  there  never  could  be  a  build- 
ing— a  house  visible  and  tangible,  for  there  could  be  no 
stones  until  after  the  end,  when  they  are  gone  beyond  the 


128  COMMENTARY   ON   THE 

possibility  of  u  location  in  the  building.  Such  an  absurdity 
is  not  chargeable  upon  the  Apostle.  This  holding  fast  is 
simply  the  evidence  of  our  being  Christians  in  the  sense  of 
visible  profession.  We  believers,  professing  Christ,  are 
living  stones  of  this  house,  if  indeed  we  are  believers. 
How  is  it  known  that  any  man  is  a  Christian  ?  Just  as  it 
is  known  whether  this  female  is  to  be  recognized  as  a 
widow,  "  if  she  have  brought  up  children,  if  she  have 
lodged  strangers,  if  she  have  washed  the  saints'  feet,"  etc. 
1  Tim.  V.  10.  The  if  does  not  make  her  a  widow  or  the 
reverse,  but  is  simply  significant  that  a  question  of  fact  is 
to  be  inquired  after.  If  there  is  a  hell,  bad  men  will  be  sent 
thither :  if  there  is  a  heaven,  good  men  will  enter  it ;  these. 
ifs  do  not  express  doubt  on  either  hand.  If  true  believers 
hold  fast  they  will  go  to  heaven,  expresses  no  doubt  as  to 
their  holding  fast  and  reaching  heaven.  If  there  is  a  God, 
sin  shall  be  punished;  this  expresses  no  doubt  of  God's 
existence,  but  the  contrary. 

The  confidence.  The  original  signifies  freedom  of  speech 
— boldness  of  access  to  God,  as  that  of  children  to  a  father 
of  tried  fidelity  and  abounding  love — the  rejoicing — exulta- 
tion— boasting — "  my  soul  shall  make  her  boast  in  God." 
The  hope  of  the  Christian  springs  from  his  faith.  Faith 
looks  back  to  what  Christ  has  done  and  up  to  his  pledged 
veracity.  Hope  looks  forward  to  the  blessings  expected. 
The  free  confidence  of  hope,  and  the  bold  glorying  of  hope, 
are  steadfastly  and  firmly  held  even  to  the  end.  Now  this, 
which  evinces  our  union  with  God's  visible  Church,  is  both 
our  duty  and  privilege.  Our  duty,  because  he  requires  it  at 
our  hand.  "Come  out  from  among  them  and  be  ye  sepa- 
rate, and  touch  not  the  unclean  thing."  "Them  that  honor 
me  I  will  honor,  and  they  that  despise  me  shall  be  lightly 
esteemed :"  and  there  is  great  peril  in  being  ashamed  of 
Jesus.     Our  jirivtlcfje;  ye  shall  be  sons  and  daughters  of 


EPISTLE   TO   THE   HEBREWS.  129 

the  Lord  Almighty.  Rejoice  in  the  Lord  O  ye  righteous; 
and  thou  shalt  rejoice  in  the  Lord  ;  and  slmlt  glory  in  the 
Holy  One  of  Israel.  What  an  honor  this !  to  be  counted 
among  the  sons  of  God  ! — to  be  accounted  among  the  lively 
stones  in  the  temple  where  the  Most  High  delights  to 
dwell ! 

We  further  remark,  (1.)  The  duty  is  imperative  on  all 
to  whom  the  gospel  comes,  to  embrace  it  and  make  a  public 
profession  of  their  faith.  (2.)  Rejoicing  in  God  and  glory- 
ing in  his  salvation,  are  no  evidence  of  proud  self-confidence. 
(3.)  Official  station  in  the  Church  confers  dignity  and  re- 
spectability, but  becomes  permanent  only  when  charac- 
terized and  accompanied  by  faithfulness.  (4.)  But  the  Son 
confers  dignity  upon  the  office  which  he  himself  creates. 
(5.)  The  steadfastness  of  believers — their  permanent  occu- 
pancy of  their  place  in  the  house  as  living  stones,  results 
not  from  human  resolve,  but  from  divine  grace.  The  Mas- 
ter Builder  selects  and  places  the  stones  in  his  building, 
and  there  He  assures  us  they  shall  abide.  Him  that  over- 
cometh — and  this  is  the  victory  that  overcometh  the  world, 
even  our  faith — "  Him  that  overcometh  will  I  make  a  pillar 
in  the  temple  of  my  God  and  he  shall  go  no  more  out." 
(6.)  The  world  may  hence  learn,  why  it  is,  that  all  the 
terrors  of  persecution — slander,  violence,  blood,  the  axe, 
the  gibbet  and  the  stake,  utterly  fail  to  shake  the  soul  of 
the  Christian  martyr ;  and  why,  therefore,  he  conquers  even 
in  death.  (7.)  Our  thoughts — our  views  and  respect  for 
the  Christian  Church,  will  rise  in  proportion  as  we  realize 
our  personal  interest  therein.  And  yet  is  not  this  selfishness  ; 
for  in  loving  the  Church,  he  loveth  himself;  and  in  loving 
himself  as  a  part  and  the  Church  as  the  whole,  pure  spouse 
of  Christ,  he  loves  her  divine  Husband.  (8.)  Let  us  there- 
fore be  firm,  calm,  outspoken  and  everywhere  ready  to  confess 
Christ,  and  to  bear  his  reproach  ;  so  shall  we  share  his  glory. 


130  COMMENTARY   ON    THE 

V.v.  7-19.  "Wherefore,  (as  the  Holy  Ghost  saith,  To- 
day if  ye  will  hear  his  voice,  harden  not  your  hearts,"  etc., 
to  V.  11.)  Take  heed,  brethren,  lest  there  be  hi  any  of  you 
an  evil  heart  of  unbelief,  in  departing  from  the  living  God, 
etc.  Verses  7  and  12  are  intimately  connected — "  Where- 
fore, take  heed ;"  and  the  intermediate  words  are  quoted 
from  Ps.  xcv.  7-11 ;  and  we  shall  explain  them,  after  point- 
ing out  the  connecting  link  between  the  preceding  dis- 
cussion and  this,  before  we  proceed  with  the  inference  in 
verse  twelfth  and  following. 

Having  compared  Christ  as  God's  Missionary  and  High 
Priest,  with  ISIoses  in  his  official,  public  character,  and 
evinced  the  infinite  superiority  of  the  former  over  the  lat- 
ter :  and  thus  constructed  a  new  argument  against  apostasy, 
the  Apostle  deduces  the  highly  practical  inference,  by  way 
of  exhortation,  "  Wherefore, — Take  heed,  brethren."  But 
he  throws  in  a  powerful  auxiliary  to  its  force,  by  showing 
historically,  the  feai-ful  consequences  to  their  ancestors  of 
unbelief  and  neglecting  the  commandments  of  God. 

This  ninety-fifth  psalm  beautifully  corresponds  to  the 
duty  enjoined  in  the  sixth  verse  just  expounded.  It  calls 
for  "  the  confidence  and  the  rejoicing  of  the  hope." 
"  O  come,  let  us  sing  unto  the  Lord  :  let  us  make  a  joyful 
noise  to  the  Rock  of  our  salvation."  It  calls  for  his  wor- 
ship and  adoration  "  as  our  Maker,  For  he  is  our  God,  and 
we  are  the  people  of  his  pasture,  and  the  sheep  of  his  hand." 
It  thus  expresses,  by  a  different  metaphor,  the  same  idea — 
"whose  house  are  we" — whose  sheep  of  his  hand  are  we. 
The  Spirit  speaks  in  Paul,  and  the  Holy  Ghost  speaks  in 
David  :  and  their  voices  both  are  full  of  joy ;  yet  both 
abound  in  solemn  warning.  The  introduction  of  this  quota- 
tion differs  from  other  citations — "  as  the  Holy  Ghost  saith." 
This  may  be  for  two  reasons:  (1.)  to  express  distinctly  the 
Godiiead  of  the  Spirit.     He  had  said,  i.  1,  that  God  spake 


EPISTLE   TO   THE   HEBREWS.  131 

ill  the  prophets,  and  here  that  the  Holy  Ghost  spake  in 
David  :  proving  that  the  Holy  Ghost  is  God.  But  (2.)  to 
give  point  to  his  dehortatiou,  by  showing  that  apostasy,  as 
Stephen  charged,  was  a  resisting  of  the  Holy  Ghost.  He 
that  rejects  the  Scriptures,  contemns  his  authority  by  whom 
they  are  written  and  does  despite  unto  the  Spirit  of  grace. 

We  proceed  with  the  quotation — "  To-day,  if  ye  will  hear 
his  voice,  harden  not  your  hearts  as  in  the  provocation,  in 
the  day  of  temptation,  in  the  wilderness ;  When  your  fa- 
thers tempted  me,  proved  me,  and  saw  my  works  forty 
years." 

1.  Our  first  point  regards  time,  to-day  or  this  day.  The 
application  of  this  in  the  next  chapter  shows,  that  not  any 
one  particular  point  of  time  is  meant ;  but  a  season,  occasion, 
opportunity.  There  is  a  season  in  which  God  speaks  out 
of  his  word,  as  well  as  out  of  his  providence  ;  beyond  which 
his  patience  will  not  extend.  Such,  as  long  as  it  lasts  to 
any  one,  is  his  "  to-day  ;"  and  it  has  no  to-morrow.  The 
Jews,  in  the  case  referred  to,  had  their  day.  So,  after 
Christ's  personal  ministry,  they  had  their  then  present  to- 
day. They  trifled  it  away ;  their  summer  passed ;  their 
harvest  ended,  and  swift  destruction  overtook  them.  So  it 
has  been  with  many  christians,  and  christian  churches.  All 
the  eastern  churches  sinned  away  their  day.  The  seven 
churches  addressed  in  the  Apocalypse, — where  are  they? 
But,  dear  reader,  remember  the  day  of  gospel  light  may  last 
to  a  community  as  an  aggregate  mass ;  and  yet  be  lost  and 
gone  forever  to  many  of  the  individuals  included  in  it. 
The  duty,  then,  of  barkening  to  the  voice  of  the  Lord  your 
God,  is  limited  to  the  present  moment :  it  is  noxv  :  He  may, 
in  his  miraculous  forbearance  allow  you  many  days,  but  the 
duty  is  NOW  ;  this  very  moment ;  and  if  you  refuse  he  may 
say  in  his  wrath,  Ephraim  is  joined  to  his  idols,  let  him 
alone. 


132  COMMENTARY    ON   THE 

2.  "  If  ye  will  hear  his  voice,  harden  not  your  hearts." 
It  might  be  read, — "  to-day  you  may  hear  his  voice,"  and 
this  would  seem  to  suit  the  remark  in  iv.  7 — he  limiteth  a 
certain  day.  It  accords  too  with  the  scriptural  usage  of 
the  word  rendered  if,  as  Owen  shows  from  Matt.  viii.  19 
and  xii.  36,  where  the  word  has  not  a  conditional  meaning. 
To-day  you  may  hear  his  voice — now  is  the  accepted  time ; 
to-morrow  may  be  too  late — harden  not  yoQr  hearts. 

3.  The  voice  in  question  is  that  of  "  the  Lord  our  Maker ;" 
who  speaks  to  us,  as  to  the  Jews,  in  his  holy  word.  The 
address  of  the  divine  legate,  who  faithfully  dclivere  God's 
Message,  is  the  Lord's  voice.  "  He  that  despiseth  you  de- 
spiseth  me."  Hearing  the  voice  is  receiving  and  obeying 
the  doctrines  taught  in  his  holy  word :  and  wherever  they 
are  proclaimed,  men  are  laid  under  the  inevitable  necessity 
of  receiving,  or  of  rejecting.  They  must  either  hear  or  for- 
bear.    The  talent  must  be  either  improved  or  neglected. 

4.  Hardening  the  heart  is  a  process,  and  consists  of  neglect- 
ing to  hear,  of  indifference  to  the  truth  heard,  of  positive 
revulsion,  of  bitter  hatred  against  it,  and  often  against  those 
who  proclaim  it,  of  a  gradually  increasing  insensibility  to 
all  those  considerations  which  ought  reasonably  to  interest 
a  rational  mind.  The  result  is  a  seared  conscience,  running 
on  in  folly  and  crime,  working  all  uncleanuess  with  greed- 
iness :  past  feeling ;  given  up  to  a  reprobate  mind. 

5.  Note  the  historical  reference — "as  in  the  provocation." 
Or  as  Alexander  translates  the  psalm — "  Harden  not  your 
heart  like  Meribah,  like  the  day  of  Massah  in  the  wilder- 
ness." The  history  you  have  in  Ex.  xvii.  "  AVherefore, 
the  people  did  chide  with  Moses  and  said.  Give  us  water, 
that  we  may  drink.  And  Moses  said,  AVhy  chide  you  with 
me?  Wherefore  do  ye  tempt  the  Lord?"  And  after  he 
had  smitten  the  rock  and  the  water  came  forth,  "he  called 
the  name  of  the  place  Massah  and  Meribah  " — temptation 


EPISTLE   TO   THE    HEBREWS.  133 

and  strife, — "  they  tempted  the  Lord,  saying,  Is  the  Lord 
among  us  or  not  ?"  The  very  existence  of  God,  at  least  his 
existence  among  them,  and,  of  course  his  omnipresence,  they 
called  in  question.  This  is  indeed  a  great  provocation,  or 
bitterness,  as  both  the  Hebrew  and  the  Greek  words  mean.  A 
bitter  day  truly,  when  God's  own  people  thus  acted,  who  had, 
a  very  few  days  before,  beheld  the  wonderful  displays  of  his 
presence  and  power.  "  Marvellous  things  did  he  in  the  sight 
of  their  fathers,  in  the  land  of  Egypt,  in  the  field  of  Zoan. 
He  divided  the  sea,  and  caused  them  to  pass  through,  and 
he  made  the  waters  to  stand  as  an  heap.  In  the  day  time 
also  he  led  them  with  a  cloud,  and  all  the  night  with  a  light 
of  fire.  He  clave  the  rocks  in  the  wilderness,  and  gave 
them  drink  as  out  of  the  great  depths."  "  And  they  sinned 
yet  more  against  him,  by  provoking  the  Most  High  in 
the  wilderness."  Ps.  Ixxviii.  13-17.  In  view  of  all  these 
wonders  they  cherished  the  bitterness  of  unbelief,  and  by 
resistance  hardened  their  hearts. 

Doubting  whether  Oxod  was  among  them,  they  made  ex- 
periment— put  him  to  the  test — tried — tempted  him.  This 
is  the  true  sense  of  the  noun,  temptation — the  putting  of 
anything  to  an  experimental  test,  to  ascertain  whether  it  be 
the  very  thing  it  purports  and  is  supposed  to  be.  1  Pet.  iv. 
12,  "Beloved,  think  it  not  strange  concerning  the  fiery 
trial  which  is  to  try  you  " — pray  that  ye  enter  not  into 
temptation — In  1  Cor.  x.  13  we  have  an  example  of  both 
noun  and  verb, — "  God  will  not  suffer  you  to  be  tempted  above 
that  ye  are  able ;  but  will  with  the  temptation  make  a  way 
to  escape,  that  ye  may  be  able  to  bear  it."  There  is  no  sin 
in  the  mere  fact  of  being  tempted,  i.  e.  being  put  to  a  trial ; 
yet  the  endurance  is  often  distressing — "  ye  are  in  heaviness 
through  manifold  temptations  " — trials.  1  Pet.  i.  6.  Yet 
sin  is  often  perpetrated  by  men  courting — rushing  need- 
lessly  into   trying   circumstances.      This   conduct  springs 

12 


134  COMMENTARY    ON   THE 

from  pride  and  .self-confidence.     "  Blessed  is  the  man  that 
endurcth  temptation  " — that  standcth  up  firm  in  his  integ- 
rity under  the  assaults  of  the  adversary.     But  "  let  no  man 
say  when  he  is  tempted,  I  am  tempted  of  God,  for  God  cannot 
be  tempted  with  evil,  neither  tempteth  he  any  man."   James 
i.  12,  13.     God  is  untemptib/e  of  evils,  if  you  will  allow  the 
word  :  and  he  tempteth  no  person.     It  is  evident  that  James 
uses  the  word  in  an  ill  sense  ;  as  if  the  purpose  or  design  of 
exposing  the  person  to  trial,  was,  to  crush  him  down.     In 
this  sense  God  tries  no  person  ;   on  the  contrary,  he  exposes 
his  people  in  the  furnace  of  affliction,  that  their  graces  may 
be  brought  out ;  and  themselves  come  forth  as  gold  purified 
seven  times.     This  result  is  expressed  by  the  term  proved 
me :   it  means  the  result  of  a  trial  which  establishes  the 
truth,  and  genuineness,  and  excellence  of  the  thing  tried. 
Peter,  admitting  the  temporary  painfulncss  of  the  "  mani- 
fold temptations  " — experimental  trials,  through  which  be- 
lievers pass,  assures   us   "  That  the  trial  of  your  faith  is 
much  more  precious  than  of  gold  " — i.  6,  7.     But  here  he 
uses  the  nominal  form  of  the  word,  the  practical  proof 
of  its  excellence.     The  word  for  proved,  is  used  to  describe 
the   process  of  the   gold    through    the   refiner's   crucible : 
only  the  pure  metal  passes  through.     So  James,  "  Blessed 
is  the  man  who  endureth — beareth  up  under  and  passeth 
through  the  exi)erimental  test;  for  when  he  is  tried,  proved 
to  be  genuine  and  true  gold  of  the  sanctuary,  he  shall  re- 
ceive the  crown  of  life."     In  the  same  sense  is  the  word 
used  in  1  Cor.  xi.  28 — "  But  let  a  man  examine  himself" —  ■ 
put  himself  to  and  through  the   crucible  of  a  rigid,  self- 
inspection,  as  in  the  sight  of  God,  "and  so  let  him  eat  of 
that  bread  and  drink  of  that  cup."     Thus  did  their  fathers 
prove  God.     Their  unreasonable  chiding  with  Moses  and 
with   God,  brought   out  the   indubitable   evidence  of  His 
existence  among  them,  of  his  goodness  in  supplying  them 


EPISTLE    TO   THE   HEBREWS.  135 

with  food  and  drink ;  and  alas  too,  of  his  justice  in 
punishing  them  for  those  very  sins  which  occasioned  this 
proof. 

"Your  fathers  saw  my  ivorks  forty  years."  There  is  a 
difficulty  here  in  reference  to  the  forty  years.  Some  connect 
these  words  with  the  preceding,  as  our  translation  :  others, 
as  Alexander  and  the  Hebrew  text  and  its  translation  in 
Ps.  xcv.,  connect  them  with  the  verse  following — "  Forty 
years  long  was  I  grieved  with  this  generation."  This  divers- 
ity produces  little  difference  of  meaning  in  the  result.  If 
we  follow  our  text,  then  we  make  their  vision  of  God's 
work  extend  over  the  whole  period  of  sojourn  in  the  wil- 
derness. To  this  it  is  a  slight  objection,  that  their  fathers 
all  died  in  the  wilderness,  except  Caleb  and  Joshua,  and  very 
few  lived  until  near  the  close  of  the  forty  years,  to  behold 
God's  works  and  wonders.  In  defence  of  this  connection, 
some  insist  that  the  works  are  those  lying  in  past  time,  viz., 
the  wonders  in  Egypt  and  at  the  Red  Sea  :  and  they  give 
an  adversative  sense  to  and — although  they  saw  my  works. 
This  is  scarcely  allowable.  Besides,  the  word  translated 
When  in  this  verse,  as  Owen  and  the  critics  generally  affirm, 
is  used  in  scripture  only  in  reference  to  place  and  not  to 
time.  If  this  be  true — if  this  word  defines  or  specifies  the 
place  where  and  not  the  time  when  the  fathers  tempted  and 
proved  God,  and  saw  his  works,  then  the  works  prior  to 
their  entrance  into  the  desert,  cannot  be  those  referred  too  : 
and  this  is  farther  supported  by  the  fact,  that  the  Psalmist 
-has  it  work,  in  the  singular,  as  though  it  was  limited  to  the 
one  miracle  of  bringing  water  out  of  the  rock.  But,  as 
stated  before,  the  difference  in  the  end  is  of  little  conse- 
quence. If  the  forty  years  is  connected  with  verse  ninth, 
then  it  measures  the  duration  of  their  tempting  and  proving 
God,  and  their  beholding  his  works.  If  these  years  are 
taken  after  the  Psalmist,  in  connection  with  vei'se  tenth. 


136  COMMENTARY    ON    THE 

then  they  measure  tlie  duration  of  God's  grieving  over  that 
generation  :  and  as  their  perverse  eondu(!t  ran  down  through 
the  forty  years,  so  must  God's  displeasure  with  them  cover 
the  whole  period ;  and  such  is  the  connection  in  v.  17 
"  With  whom  was  he  grieved  forty  years?" 

V.  10.  "  Wherefore,  I  was  grieved  with  that  generation, 
and  said,  They  do  alway  err  in  their  heart,  and  they  have 
not  known  my  ways." 

"  I  was  grieved  with  that  generation."  The  conduct  of 
Israel  under  the  circumstances,  was  exceedingly  provoking ; 
and  the  Apostle  uses  a  term  very  expressive  of  its  effect  in 
wearying  God's  patience.  It  implies  a  sickening  disgust ; 
a  revolting  abhorrence,  that  turns  away  with  a  perfect  loath- 
ing of  the  persons  and  their  behavior,  as  if  they  were  sunk 
beyond  hope  of  recovery  into  the  depths  of  folly,  pollution 
and  crime.  And  yet  the  Lord  is  loth  to  give  them  up  as 
hopeless,  and  grieves  over  their  sorrowful  condition.  And 
there  are  two  things  that  specially  grieve  him — their  Avilful 
errors,  and  their  ignorance. 

"They  do  alway  err  in  their  heart."  "  They  tempted  God 
in  their  heart  by  asking  meat  for  their  lust."  Here  is  the 
exciting  cause  of  their  rebellion,  their  heart  was  not  right 
with  God :  there  was,  in  the  least  guilty  among  them,  a 
lurking  enmity,  that  constantly  tended  to  practical  errors, 
and  led  the  head  astray, 

"And  they  have  not  known  my  ways."  A  way  is  a  road 
or  path  along  which  men  and  animals  travel.  For  such  use 
are  they  constructed  and  kept  up :  and  when  no  longer  so 
used,  they  are  neglected  and  go  to  ruin.  Roads  connect 
important  places  together,  and  are  thus  a  medium  of  com- 
munication. Broad  is  the  road  that  leads  to  death:  strait 
is  the  gate  and  narrow  is  the  way  that  leadeth  unto  life. 
So  our  (Saviour  says,  "  I  am  the  way."  There  is  no  accept- 
able approach  unto  God  and  heaven  but  by  this  new  and 


EPISTLE   TO   THE   HEBREWS.  137 

living  way.  Hence  a  secondary  meaning  is,  method,  course 
of  action.  "  When  a  man's  Avays  please  the  Lord  he  maketh 
even  his  enemies  to  be  at  peace  with  him  :"  that  is  a  man's 
conduct  or  habitual  course  of  action.  So  Isa.  Iv. :  "  Let  the 
wicked  forsake  his  way" — "  neither  are  your  ways  my  waj's, 
saith  the  Lord."  Now  God's  ways  of  providence  and  of 
grace,  are  his  methods  of  preserving  and  saving  sinners. 
These  were  taught  in  the  Church  of  old ;  therefore,  "  they 
have  not  known  my  ways"  must  mean  knowledge  with  ap- 
probation :  and  indeed  this  is  the  proper  force  of  the  Greek 
word  here  used — they  have  not  recognized  and  acknow- 
ledged my  ways  of  saving  and  governing  men. 

We  are  here  tauglit  (1.)  That,  when  God  hath  done 
great  things  for  any  people,  nation  or  Church,  it  is  a  direct 
insult  to  the  divine  majesty  to  give  back  and  show  want  of 
confidence  in  him.  (2.)  In  proportion  as  the  divine 
monitions  have  been  great,  frequent  and  tender,  so  is 
the  rejection  of  them  aggravatingly  sinful.  (3.)  The 
nearer  the  day  of  God's  merciful  visitation  draws  to 
a  close,  the  swifter  is  the  approach  to  destruction.  (4.) 
There  is  no  situation  on  this  side  of  heaven,  where  man  can 
be  free  from  the  access  of  sin  and  temptation.  It  is  all 
in  vain  to  resort  to  dens  and  caves  in  the  earth,  or  the  desert 
and  wilderness.  The  ground  of  Israel's  sin,  lay  in  their  not 
setting  their  hearts  to  consider  God's  works.  (5.)  It  is  a 
glorious  thing  to  be  descended  from  a  pious  ancestry — a 
race  of  believers.  This  is  heaven's  nobility ;  and  woe  to 
the  wretch  that  expatriates  the  family  blood  from  the  king- 
dom of  God.  A  deep  damnation  awaits  him  who  breaks  up 
the  line  of  descent  from  a  pious  stock.  (6.)  But  think  not 
to  say,  "  We  have  Abraham  to  our  father,"  and  therefore 
we  are  sure  of  heaven.  Your  mother's  and  father's  faith 
will  do  much  for  you,  but  only  as  a  means  of  grace; 
for  the  grace  itself,  you  must  for  yourself  believe  and  live. 
12* 


138  COM>rKXTARY   ON   THE 

(7.)  Of  all  sins  for  which  God  visits  in  wrath  any  people, 
the  most  atroi'ious  is  casting  contempt  upon  his  only-be- 
gotten Son.  AVhilst  it  is  true  that  the  Hebrew  fathers, 
many  of  them,  drank  of  that  spiritual  rock  that  followed 
them  and  tliat  Rock  was  Christ,  it  is  also  true,  that  many 
rejected  Him  and  perished  in  the  wilderness. 

V.  11.  "So  I  sware  in  my  wrath,  They  shall  not  enter 
into  my  rest."  *Sb,  here,  is  not  a  word  of  comparison  as  to 
manner;  but  rather  marks  a  general  conclusion.  The  posi- 
tions taken  in  the  preceding  context  are  strong  and  make 
natural  and  consistent  the  ground  next  to  be  taken,  6b 
that  I  sware  in  my  wrath.  It  is  translated  in  Ps.  xcv. 
11  unto  tvhoni,  but  more  correctly  as  above,  So  that.  The 
oath  is  most  distinctly  expressed  in  Deut.  i.  34,  35 :  "  And 
the  Lord  heard  the  voice  of  your  words,  and  was  wroth  and 
sware,  saying,  Surely  there  shall  not  one  of  these  men  of 
this  evil  generation  sec  that  good  land  which  I  SAvare  to 
give  unto  your  fathers:"  And  Num.  xxxii.  10,  11 — "and 
he  sware,  saying,  Surely  none  of  the  men,"  etc.  Of  the 
nature  and  form  of  the  oath,  we  shall  have  occasion  more 
fully  to  speak  hereafter.  At  present,  1.  Note,  the  wrath 
of  (lod  is  not,  as  wrath  in  num  too  often  is,  a  bitter  and 
malicious  i'eeling,  inconsistent  with  the  love  of  benevolence 
or  of  beneficence.  It  is  simply  his  holy  indignation,  going 
forth  for  the  punishment  of  crime.  In  fact,  God's  wrath  is 
nothing  but  his  love  to  holiness  and  holy  beings,  bursting 
forth  against  corruption,  sin  and  rebellion,  for  their  sup- 
pression, and  for  the  protection  and  defence  of  all  pure,  and 
holy  and  jurst  subjects  of  (lod's  moral  government.  Vin- 
dicative justice  is  that  essential  property  in  God's  nature 
which  leads  to  the  punishment  of  sinners.  "  Though  hand 
join  in  haiul  the  wicked  shall  not  be  unpunished  ;  but  the 
seed  of  the  righteous  shall  be  delivered."  Prov.  xi.  21. 
He  who  denies  vindicatory  justice  to  God,  identifies  himself 


EPISTLE   TO   THE    HEBREWS.  139 

with  the  interests  of  sin  and  rebellion  throughout  the  uni- 
verse. 

2.  The  irrevocable  nature  of  this  just  sentence  upon  their 
sin,  is  herein  set  forth.  In  vi.  17,  "  the  immutability  of  his 
counsel  is  confirmed  by  an  oath."  Thus,  stability  is  given 
to  the  moral  universe  and  the  love  of  God  guaranteed  to 
all  holy  and  righteous  beings  therein. 

3.  The  matter  of  this  oath-confirmed  sentence,  "  They 
shall  not  enter  into  my  rest."     Here, 

(1.)  The  parties  afifected  by  it :  All  the  Israelites,  from 
twenty  years  old  and  upward  at  the  time  of  the  exodus. 
The  number  of  men  at  that  time,  besides  the  Levites,  was 
six  hundred  and  three  thousand  five  hundred  and  fifty. 
Num.  ii.  32.  Double  this  for  the  females  and  we  have 
one  million  two  hundred  and  seven  thousand  and  one 
hundred.  Add  to  this  the  adult  Levites  and  we  have  an 
aggregate  of  one  million  two  hundred  and  ninety-seven 
thousand  and  one  hundred.  Still  further,  if  the  ordinary 
laws  of  mortality  continued  to  govern  amid  the  pojjulation 
under  twenty  years,  this  would  double  the  number  and  give 
us  the  fearful  aggregate  of  two  millions  five  hundred  and 
ninety-four  thousand  and  two  hundred  sentenced  to  death 
in  the  wilderness  without  seeing  the  promised  land ;  and 
all  within  the  round  of  forty  years.  At  the  end  of  this 
period,  the  adult  males  amounted  to  six  hundred  and  one 
thousand  seven  hundred  and  thirty,  being  a  falling  off*  of 
one  thousand  eight  hundred.  Num.  xxvi.  51. 

(2.)  The  falling  short  of  Canaan  as  a  place  of  perma- 
nent abode,  is  the  specific  punishment  for  the  crime  of  which 
they  were  guilty.  The  originals  in  Greek  and  Hebrew 
favor  physical  rest ;  cessation  from  motion  as  the  rest  in- 
tended :  or  rather  the  place  of  quiescence :  but  of  this 
again. 

(3.)  It  is  called  my  red,  because  prepared  and  provided 


140  COMMENTARY  ON  THE 

by  the  Lord  for  the  hahitation  of  his  chosen  people,  and 
Avas  tlie  subject  of  promise  and  the  object  of  desire  for 
more  than  four  hundred  years. 

V.  12.  "Take  liced,  brethren,  lest  there  be  in  any  of  you 
an  evil  heart  of  unbelief,  in  departing  from  the  living  God." 
The  inferential  particle,  "  Wherefore,"  of  the  seventh  verse, 
stands  in  immediate  logical  connection  with  this.  From 
the  demonstrated  superiority  of  the  Son  of  God  over  Moses, 
and  the  felicitous  consequences  of  holding  fast  the  confi- 
dence and  the  rejoicing  of  their  hope,  Paul  infers  the  duty 
and  propriety  of  earnest  attention ;  "  Wherefore,  Take 
heed,  brethren."  The  suspension  of  the  sense,  in  order  to 
take  in  an  additional  basis  of  strength  for  it,  does  not  do 
away  the  logical  connection.  Had  the  writer  made  the 
connection  close  locall}',  and  sulyoincd  the  quotation  from 
the  psalm  as  an  appendix,  the  argument  would  not  have 
been  changed  :  a  little  additional  ver])iage  Avould  have  been 
required,  which  the  parenthesis  method  of  the  quotation 
saves.     On  this  note, 

1.  The  admirable  tact  of  the  Apostle,  in  bringing  all  the 
branches  of  his  argument  into  subordination  to  his  main 
purpose,  and  showing  their  bearing  upon  the  danger  of 
apostasy  and  the  prevention  of  that  direful  calamity. 

2.  His  winsome  maimer  of  address ;  he  recognizes  the 
Hebrews  as  brethren.  This  may  be  understood  in  the  two- 
fold relations  of  nature  and  of  grace :  and  understood  in 
either  or  both,  hath  a  specific  tendency.  Delicacy  and  ten- 
derness liecome  those  who  stand  between  the  living  and  the 
dead ;  between  the  erring  and  the  imperiled,  and  those 
whose  oflBce  is  to  instruct  and  lead  in  the  way  of  safety. 

3.  The  arrest  and  direction  of  earnest  attention.  The 
■word  for  take  heed,  primarily  means  to  see  to  them,  to  look 
at — to  inject  carefully — these  in  a  natural  sensfe.  Then 
it  rises  to  a  higher  region  and  involves  mental  activity — 


EPISTLE    TO   THE    HEBREWS.  141 

the  arrest  of  the  understanding  and  the  exercise  of  the  rea- 
soning faculties :  and  these  with  a  view  to  interest  the 
moral  affections  and  to  bring  motive  to  bear  on  action. 

4.  The  object  upon  which  the  mind's  powers  are  called 
to  operate.  It  is  a  great  evil  apprehended,  that  it  may  be 
guarded  against.  The  detection  of  it,  if  it  exist,  is  treated 
in  this,  and  the  prophylactic  or  the  sanitary  remedy  in 
V.  13. 

(1.)  This  fearful  evil  is  unbelief — "an  evil  heart  of  un- 
belief." "With  the  heart  man  believeth  unto  righteous- 
ness " — And,  we  may  add,  with  the  heart  man  disbelieveth 
unto  condemnation.  The  heart  does  not  iiaean  feeling  only  ; 
used  as  a  figure  here,  it  includes  the  mental  powers,  for 
faith  as  an  act  of  ours,  involves  the  intellect.  Belief  is 
reliance  on  testimony  :  not  simply  the  perceptioji  of  its 
truth.  In  this  sense  the  demons  believe  and  tremble.  But 
reliance,  leaning  upon,  confiding  in  the  veracity  of  the  testi- 
fier ;  this  sets  to  its  seal  that  God  is  true,  and  appropriates 
the  matter  testified  unto,  to  itself  Thus  faith — true  saving 
faith,  is  to  be  understood  objectively,  not  subjectively.  It  is  not 
his  act  of  believing  that  justifies  the  sinner  in  the  sight  of 
God ;  but  the  object  presented  to  his  mind,  in  the  divine  tes- 
timony ;  viz.,  the  Saviour  himself  as  the  fulfiller  of  all  law 
on  the  behalf  of  sinners.  The  heart  is  evil  because  of  its 
unbelief.  The  carnal  mind  is  enmity  against  God — it  is 
wicked  or  evil  by  nature,  and  unbelief  bars  the  door  against 
a  change.     Faith  is  a  duty,  or  unbelief  could  not  be  a  sin. 

5.  The  possibility  of  a  man  being  a  believer — having  true 
faith,  and  in  general  exercised  aright,  and  yet  at  times  fall- 
ing under  unbelief,  is  here  intimated;  although  not  so  dis- 
tinctly as  in  the  original.  Our  translators  have  not  given 
the  proper  force  here,  as  they  did  to  the  very  same  word  in 
ii.  1. — lest  at  any  time.  "Take  heed  lest  at  any  time  there 
shall  be  in  any  one  of  you,"  etc.     The  danger  of  occasional 


142  COMMENTARY   ON   THE 

attacks  of  uubelief  is  thus  guar<led  against,  as  well  as  the 
enormity  of  its  settled  principle. 

6.  The  aggregate  mass  of  the  church — "  the  brethren  " 
are  made  responsible  wards  or  guardians  to  watch  over  each 
and  every  individual  member :  lest  there  shall  be  in  any  one 
of  you  an  evil  heart — any  one  of  members  of  the  church. 
When  the  first  born  of  men  became  the  first  murderer,  then, 
having  violated  the  law,  he  had  the  effrontery  to  deny  its 
existence,  "  Am  I  my  brother's  keeper?"  And  thus  gener- 
ally, a  denial  of  its  existence,  or  a  lowering  of  the  law's 
standard,  is  subsequent  to  its  transgression.  Hence  the  de- 
vice of  a  new  law  of  grace,  in  which,  not  perfect  obedience 
is  required  in  order  to  life,  but  sincere.  Let  the  sinner 
make  the  law,  then  he  can  fulfil  it. 

7.  The  manner  in  which  the  sin  of  unbelief  discovers 
itself — "  in  departing  from  the  living  God."  This  implies 
activity ;  although  tho  prefix  un,  before  belief,  seems  natu- 
rally to  suggest  the  idea  of  a  mere  negation — the  simple 
absence  of  belief.  If  we  say  that  man  is  unhappy,  we  do 
not  mean  it  a  mere  negation  —that  he  is  simply  devoid  of 
happiness ;  but  that  his  bosom  is  the  abode  of  positive  pain, 
sorrow,  anguish.  So  unbelief  involves  positive  resistance  to 
the  testimony  of  God — "  he  that  belicveth  not  God,  hath 
made  him  a  liar  " — hath  declared  him  to  be  a  liar.  1  John 
X.  10.  No  man,  under  the  dispensation  of  gospel  truth, 
can  work  his  way  down  to  hell,  but  by  the  painful  and 
laborious  activities  of  an  evil  heart  of  unbelief 

8.  Note  the  point  of  departure — "from  the  living  God:" 
a  phrase  never  to  be  pronounced  but  with  the  most  profound 
reverence.  It  embraces  all  that  belongs  to  the  happiness, 
the  life,  the  enjoyment  of  tiie  creature.  Many  there  are  that 
live;  but  he  only  is  Life — the  fountain  of  life.  Intercourse 
with  him  is  tlie  life  of  the  soul,  whose  activities  are  happi- 
ness.    Lxclusion  from  his  communion  is  death  ;  and  when 


EPISTLE   TO   THE    HEBREWS.  143 

l^erpetuated  is  hell.  Now  this  evil  heart  is  ever  proue  to 
exclude  from  Him.  It  departs  from  his  authority,  though 
it  cannot  from  his  power ;  it  quits  and  ignores  his  ways — 
forsakes  his  paths.  This  evil  heart  becomes  liberal ;  it  re- 
fuses to  contend  earnestly  for  the  faith  once  delivered  to 
the  saints.  It  soon  casts  off  the  flimsy  robe  of  profession, 
because  it  now  ceases  to  cover  its  own  moral  deformities : 
and  presently  lands  in  complete  apostasy. 

9.  Now  remember,  professing  christians  have  apostatized 
from  their  profession  (so  to  speak),  and  yet  not  from  the 
truth  they  professed  ;  and,  thanks  to  God's  long-suffering, 
thousands  of  these  have  returned  and  been  restored.  But 
where  is  there  one  who  has  returned  after  denying  the 
truth  ?  Who  ever  heard  of  such  ?  The  reason  why  un- 
belief has  this  damning  effect,  is,  because  it  sets  at  naught 
the  only  way  of  reconciliation  with  God.  "  You  who  have 
begun  this  race  of  apostasy,  therefore,  be  entreated  to  stop 
short,  lest  God  should  permit  you  to  run  on  to  the  goal ; 
then  crowned  indeed  you  will  be ;  but  with  a  crown  of  iron 
heated  to  whiteness  in  the  fires  of  his  eternal  wrath." 

V.  13.  "  But  exhort  one  another  daily,  whilst  it  is  called 
to-day  ;  lest  any  of  you  be  hardened  through  the  deceitful- 
ness  of  sin." 

We  have  here  the  active  remedy,  prophylactic,  and  sani- 
tary— preventive  and  curative,  for  the  fearful  sin  of  depart- 
ing from  the  living  God.     And 

1.  The  prominent  idea  is  mutual  exhortation.  The  Greek 
word  signifies,  to  invite  or  call  up  alongside ;  as  when  a 
friend  places  a  chair  beside  himself — and  asks  you  to  take  a 
seat ;  which  at  once  intimates  a  desire  for  friendly  inter- 
course. From  the  principal  part  of  this  word  is  derived 
the  name  church,  meaning  persons  called,  but  called  out 
from  a  larger  mass.  Hence  the  word  in  this  text  is  some- 
times translated  exhort;    sometimes  comfort,  showing  that 


144  COMMENTARY    ON   THE 

invitations  and  kindly  converse  go  into  the  essence  of  ex- 
hortation ;  and  being  persevered  in  lead  to  comfort  and 
consolation.  Hence  the  noun  paraclete,  translated  Com- 
forter and  applied  to  the  Holy  Spirit,  in  all  ])laces  where  it 
occurs  in  the  New  Testament,  except  one ;  where  it  is 
applied  to  Christ  and  is  translated  Advocate — "we  have  an 
Advocate  with  the  Father."  Exhortation,  then,  means 
friendly  invitation,  counsel,  advice ;  which  often  includes 
admonition,  reproof,  rebuke,  etc. 

2.  This  duty  is  mutual, — "  one  another,"  and  is  eommou 
to  all  the  brethren.  Doubtless,  ministers  and  other  officers 
of  the  church  are  more  esjiecially  bound  to  its  performance, 
but  it  is  not  restricted  to  them.  "  Thou  shalt  in  any 
wise  rebuke  thy  neighbor,  and  not  suffer  sin  upon  him," 
Lev.  xix.  17.  And  yet  obviously  this  is  a  very  delicate 
duty ;  and  success  in  it  will  depend  upon  the  preparatory 
state  of  your  own  mind :  that  is,  first  convince  him  that 
love  to  him  is  the  basis  of  your  action :  and  this  you  will 
fail  to  do,  unless  from  heart-love  you  seek  his  good. 

3.  The  frequency  is  to  be  noted — daily — according  to 
every  day  :  up  to  the  present — this  day  :  to-day:  as  long  as 
the  occasion  calls  for  it:  while  any  opportunity  is  spoken 
of.  The  Holy  Ghost  anticipates  great  neglect  in  this  duty, 
and  hence  presses  its  frequency.  Oh,  how  many  to-days 
pass  unimproved  !  How  cowardly  we  are !  How  timid  and 
diffident  are  even  ministers  in  not  speaking  a  good  word  in 
season  ?  How  much  good  is  foregone  and  evil  not  pre- 
vented? The  begiiuiing  of  apostasy  must  be  noticeable;  and 
some  brother  might  surely  see  it,  and  by  gentle  approaches 
arrest  ere  it  gain  strength. 

4.  This  duty  is  well  adapted  to  prevent  a  hardening  pro- 
cess, or  to  recover  a  brother  from  its  progress  after  the 
downward  course  has  been  begun.  It  consists  largely  in 
pointing   out   the   doceitfulness   of   m\.     8in   entered  our 


EPISTLE   TO   THE    HEBREWS.  145 

world  at  first  by  deceit — the  woman,  being  deceived  was  in 
the  transgression.  Every  deception  involves  a  falsehood ; 
consequently  an  exhibition  of  the  opposite  truth  may  break 
the  fowler's  snare  and  release  the  captive. 

V.  14.  "  For  we  are  made  partakers  of  Christ,  if  we  hold 
the  beginning  of  our  confidence  steadfast  unto  the  end." 

For  introduces  an  argument  and  reason  in  further  sup- 
port of  the  duty  enjoined  in  the  two  preceding  verses. 
Take  heed  and  exhort  one  another,  For — because  in  so 
doing  you  will  both  give  and  receive  evidence  of  your 
union  with  Christ.  "  As  the  branch  cannot  bear  fruit,  ex- 
cept it  abide  in  the  vine ;  no  more  can  ye,  except  ye  abide 
in  me."  "  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a 
branch :  and  men  gather  them ;  and  east  them  into  the 
fire,  and  they  are  burned."  John  xv.  4,  6.  -  We  have  there- 
fore two  points  before  us. 

I.  What  is  it  to  be  made  partakers  of  Christ? 

II.  How  is  this  participation  proved  ? 
In  regard  to  the  I.,  note 

1.  The  language  is  figurative  and  means  participation  in 
all  the  benefits  and  blessings  of  the  great  salvation.  De- 
liverance from  the  condemning  power  of  the  law  on  account 
of  sin  ;  reconciliation  by  the  blood  of  atonement ;  justification 
by  His  righteousness  imputed  to  us ;  regeneration  by  his 
Spirit,  who  ever  after  abideth  in  us ;  and  all  the  consequent 
graces — faith,  repentance,  love,  joy  and  peace  on  earth  and 
glory  eternal  in  heaven. 

2.  Of  all  these  we  are  viade  partakers.  Regeneration  is 
the  work  of  God's  Spirit.  Our  spirit  is  the  passive  subject, 
in  which  the  change  from  death  unto  life  is  made.  It  is 
the  Spirit  that  quickeneth — giveth  life,  the  flesh  profiteth 
nothing.  Thus  the  gospel  stains  the  pride  of  all  human 
glory,  and  places  the  crown  on  the  only  head  fit  to  wear  it 
— the  same  head  which  wore  the  crown  of  thorns.     As  the 

13 


146  COMMENTARY   ON   THE 

Son,  when  he  came  to  our  world  not  to  condemn  but  to  save 
it,  took  part  of  our  nature ;  so,  in  being  prepared  to  go  and 
be  with  him,  are  we  made  partakers  of  liis  divine  nature. 
"  According  as  his  divine  power  hath  given  unto  us  all 
things  that  pertain  unto  life  and  godliness,  through  the 
knowledge  of  him  that  hath  called  us  to  glory  and  virtue  : 
Whereby  are  given  unto  us  exceeding  great  and  precious 
promises ;  that  by  these  we  might  be  partakers  of  the  divine 
nature,  having  escaped  the  corruption  that  is  in  the  world 
through  lust."  2  Pet.  i.  3,  4.  Now,  these  necessary  conse- 
quences— necessary  because  God  has  ordained  them — lead 
directly  to  our 

II.  Topic,  How  the  evidences  of  this  participation  are 
attained ;  and  this 

1.  In  general  terms,  is  by  the  effects  of  the  union.  Chris- 
tianity is  a  system,  and  the  most  grand  and  glorious  of  all 
systems,  of  experimental  philosophy.  It  reasons  both  ways; 
at  times,  from  effects  back  to  their  causes;  and  at  other 
times,  from  causes  forward  to  their  effects.  The  former 
most  frequently.  Thus,  the  Master  himself,  "  By  their 
fruits  shall  ye  know  them."  If  the  tree  bears  good  fruit,  we 
know  it  is  a  good  tree.  If  the  professed  believer  bears  the 
fruits  of  righteousness,  he  is  a  good  tree — his  profession  is 
genuine  and  true.  You  will  observe,  the  fruit  does  not 
make  the  tree  good :  this  were  to  put  effect  for  cause,  and 
to  subvert  tlie  very  foundation  of  all  inductive  reasoning 
and  science.  If  we  hold  our  first  confidence  steadfast  unto 
the  last,  this  does  not  prove  that  tlie  holding  steadfast  pro- 
duced or  created  this  firm  faith  ;  but  the  contrary ;  the  be- 
ginning of  the  confidence — the  strong  faith  is  the  cause ; 
and  the  holding  fnst  is  the  effect.  From  the  effect  we  infer 
the  previous  existence  of  the  cause :  but  strange  is  that 
philosophy  which  makes  the  holy  obedience  which  follows 
true  conversion  and  faitli,  tlie  conditional  cause  of  that  faith 


EPISTLE   TO   THE    HEBREWS.  147 

and  conversion ;  the  fruit  the  cause  of  the  tree  that  bears 
it !  No,  not  at  all  does  the  expression,  if  we  hold,  militate 
against  the  doctrine  of  the  saint's  perseverance  in  grace. 
If  Christ  is  the  true  vine,  every  branch  in  him  will  bear 
good  fruit.  Does  the  If  here  affirm  that  he  is  not  the 
true  vine  ? 

2.  The  true  Christian  has  his  heart  and  soul  not  only- 
imbued,  but  has  his  whole  faculties  inured  to  the  blessed 
doctrines  of  peace  through  the  blood  of  the  cross.  He  must 
not  be  a  babe  always ;  but  must  take  food  and  grow  up  to 
the  stature  of  a  man.  To  be  stationary  in  the  divine  life, 
is  impossible.  Trees  do  grow — souls  do  grow,  graces  do 
grow.  Let  us  not  deceive  ourselves :  it  is  a  plain  matter 
of  fact,  that,  if  we  are  habitually  cold,  dull,  heavy,  indif- 
ferent, we  have  not  been  made  partakers  of  Christ. 

3.  In  the  Christian  heart  there  must  be  and  there  always 
is,  though  not  always  in  the  same  degree,  a  tender,  a  sacred 
and  a  permanent  regard  to  the  truth  as  it  is  in  Jesus.  You 
are  to  contend  for  it  manfully  against  all  opposition  from 
within  and  without ;  and  the  opponents  are  vastly  numerous 
and  fearfully  powerful — the  evil  heart  of  unbelief  is  a  citadel 
of  enemies  within  ;  then,  there  is  the  cold  formality  of  nomi- 
nal professors.  Direct  and  blasphemous  rebellion  against 
the  great  God  our  Saviour  exists ;  and  blasphemies  of  the 
corrupt  heart  in  the  shape  of  rational  religion.  Then,  there 
are  sworn  enemies  of  the  Lord  Jesus  Christ,  in  the  charac- 
ter of  ministers  of  his  gospel.  They  would  take  away  your 
Lord — take  away  his  sacrifice,  the  only  blood  of  sprinkling 
that  can  purify  the  conscience  and  speak  peace  to  the  soul. 
They  would  tear  out  your  life.  They  would  break  the  arm 
of  the  Almighty  that  holds  in  his  everlasting  grasp  the  re- 
newed man  and  all  that  is  dear  to  him  on  earth  and  in 
heaven. 

4.  As  necessary  to  the  full  proof  of  our  being  partakers 


148  COMMENTARY  OX  THE 

of  Christ,  "  wc  must  cultivate  every  grace  of  the  Holy 
Spirit — grace  I  say,  for  every  holy  emotion,  is  his  action  in 
the  soul.  At  the  head  of  these  stands  faith,  with  his  long 
and  strong  arm,  which  reaches  unto  the  mercy-seat  and 
draws  down  upon  our  souls  the  rich  treasures  of  heavenly 
blessings.  He  that  lives  by  faith,  lives  a  life  above  the 
angels.  He  walks  above  the  stars,  which  are  as  a  pave- 
ment beneath  his  feet.  His  head  is  lost  in  the  glories  of 
heaven,  while  his  feet  are  entangled  in  the  snares  of  earth." 

5.  Love  follows  in  order.  Charity  is  the  bond  of  perfect- 
ness,  for  it  binds  together  all  on  earth  and  all  in  heaven. 
God  is  love,  and  he  that  dwelleth  in  love  dwelleth  in  God 
and  God  in  him.  And  this  grace  is  eternal  as  its  author — 
"  Faith,  hope,  charity,  these  three,  but  the  greatest  of  these 
is  charity."  Faith  will  be  swallowed  up  in  vision,  hope  lost 
in  fruition,  but  Charity  eudureth  forever. 

6.  There  is  a  limit  to  the  display  of  these  proofs  of  our 
partaking  of  Christ — unto  the  end.  It  most  probably 
means  the  end  of  our  life  on  earth  :  for  after  that  evidences 
are  not  needed.  Heaven  is  all  radiant  with  the  glory  of 
God's  redeemed.  In  their  Saviour's  glory  resplendent, 
there  can  be  no  room  to  ask  them  for  proof  of  their  stead- 
fastness. As  they  pass  the  gates  of  death,  they  receive  from 
the  hand  that  was  nailed  to  the  cross  the  crown  of  right- 
eousness and  of  glory,  and  the  question  whence  came  it, 
cannot  arise.  Let  us  then  hold  fast  and  repent.  Precious 
in  God's  sight  is  the  death  of  his  saints. 

V.  15  is  a  repetition  of  the  nuitter  quoted  in  v.v.  7  and  8 
and  partly  in  v.  13.  It  varies  only  in  the  introductory  expres- 
sion. V.  7  "  as  the  Holy  Ghost  saith  "  and  v.  15,  "  While 
it  is  said  ;"  this  marks  time — as  long  as,  and  at  the  time 
these  things  are  uttered,  and  "  to-day  " — this  day,  you  may 
hear  his  voice,  "harden  not  your  hearts."  This  is  recalled 
for  a  purpose  somewhat  difierent  fron)  its  former  use.     Then 


EPISTLE   TO   THE    HEBREWS.  149 

he  pressed  the  danger  and  ruin  of  the  hardening  process  ; 
but  now  he  goes  behind  that  process,  and  drags  forth  the 
demon  which  lurks  there  and  produces  this  hardness  of 
heart.  Unbelief  is  this  demon — destroyer  of  all  tenderness 
of  conscience  and  delicacy  of  christian  sensibility.  This 
demon  he  traces  to  his  den  and  forces  him  out  again  to  the 
light  in  the  four  folloAving  verses.  V.  16.  "  For  some,  when 
they  had  heard,  did  provoke :  howbeit  not  all  that  came  out 
of  Egypt  by  Moses,"  A  criticism  on  the  word  translated 
"  some,"  creates  a  difficulty,  which  springs  from  the  punc- 
tuation. Owen  and  Sampson  remark,  the  one  that  Chry- 
sostom.  and  both  that  the  Syric  translation  reads  the  pas- 
sage with  an  interrogation — For  who,  upon  hearing,  did 
provoke?  Our  translation,  most  probably  correctly,  pro- 
ceeds without  the  interrogation.  For  some,  having  heard, 
did  provoke,  but  not  all.  And  yet,  the  argument  of  Samp- 
son is  exceedingly  plausible. 

All  the  males  from  twenty  years  and  upward  (and  as  I 
have  before  stated,  probably  the  females)  making  an  aggre- 
gate of  1,297,100  perished  as  threatened,  except  Caleb  and 
Joshua.  See  Num.  xxxii.  11, 12.  This  aggregate  Sampson 
thinks  scarcely  consists  with  the  expression  some.  But  even 
the  actual  number  of  603,550  males  over  twenty  years,  re- 
quires an  average  of  413  per  day,  through  the  whole  forty 
years.  V.v.  17,  18,  "  But  with  whom  was  he  grieved  forty 
years  ?  was  it  not  with  them  that  had  sinned,  whose  carcasses 
fell  in  the  wilderness  ?  And  to  whom  sware  he  that  they 
should  not  enter  into  his  rest,  but  to  them  that  believed 
not?" 

1.  Here  we  note,  the  sin  for  Avhich  they  were  doomed 
to  perish  in  the  desert.  Its  first  outbreak  was  at  Rephidim 
in  the  wilderness  of  Sin,  before  they  came  to  Sinai.  Ex.  xvii. 
2-7.  Its  ultimate  development  occurred  about  a  year 
afterward,  at  Kadesh  in  the  wilderness  of  Paran,  just  after 
13* 


150  COMMENTARY   ON   THE 

the  return  of  the  Messengers  sent  to  spy  out  the  land.  Num. 
xiv.  2,  4,  and  xx.  1.  It  was  on  this  occasion  that  the 
Lord's  patience  was  exhausted  and,  although  he  pardoned 
their  sin,  so  as  not  to  execute  the  declaration  made  to  Moses, 
xiv.  12,  "I  will  smite  them  with  the  pestilence  and  disinherit 
them,  and  will  make  of  thee  a  greater  nation  and  mightier 
than  they,"  yet  he  declared  his  purpose  to  cut  the  adult 
males  off  and  confirmed  it  by  his  oath — v. v.  28,  29,  "  As 
surely  as  I  live,  saith  the  Lord,  as  ye  have  spoken  in  mine 
ears,  so  will  I  do  to  you  :  your  carcasses  shall  fall  in  the 
wilderness."  They  rebelled  against  their  Lord  and  were 
about  to  "  make  a  captain  and  return  into  Egypt."  v.  4. 
Unbelief,  working  itself  out  into  open  rebellion,  w'as  the 
great  sin  of  Israel. 

2.  Here  we  meet  a  difficult  and  delicate  question  :  Did 
this  sin  regard  the  earthly  Canaan  only  ?  or  did  it  cut  them 
off  also  fi'om  that  Canaan  which  lies  beyond  the  Jordan 
of  death?  Not  without  diffidence  do  I  venture  to  dissent 
from  what  is  perhaps  the  more  general  opinion.  The  latter 
form  of  the  question  I  answer  in  the  negative,  which  of 
course  is  an  affirmation  of  the  former.  I  think  we  have 
not  sufficient  ground  to  believe,  that  these  603,550  who 
died  in  the  wilderness  all  passed  into  the  world  of  woe. 
Because  (1.)  There  is  no  expression  in  the  whole  history, 
distinctly  affirming  their  loss  of  heavenly  rest :  nor  any- 
thing from  which  it  necessarily  follows.  (2.)  The  entire 
economy  of  INIoses  was  characterized  by  carnal  ordinances, 
but  typical  of  spiritual  things.  The  testimony  of  God, 
which  they  sinned  in  disbelieving,  regarded  the  earthly  Ca- 
naan only.  Had  the  promise  of  the  Messiah  been  ex- 
pressly included,  the  sin  would  have  been  very  different. 
(3.)  The  inflicti(m  of  bodily  death,  though  an  expression 
of  God's  displeasure  is  not  necessarily  an  evidence  of  eter- 
nal wrath.     The  body  is  dead  because  of  sin,  even  where 


EPISTLE    TO   THE    HEBREWS.  151 

the  spirit  is  life  because  of  righteousness.  It  cannot  be 
doubted,  but  that  men  have  died  under  God's  anger,  of 
whom,  notwithstanding,  we  cannot  safely  affirm  their  utter 
perdition.  The  thief  on  the  cross  is  an  example.  The 
Corinthian  church  members  who  i;)olluted  the  sacred  supper, 
are  in  this  category.  "  For  this  cause  many  are  Aveak  and 
sickly  among  you  and  many  sleep.'*  Their  eating  and  drink- 
ing were  not  of  faith,  but  of  unbelief,  and  yet  it  is  said,  they 
fell  asleep ;  a  phraseology  applied  only  to  such  as  die  in  the 
Lord.  (4.)  Moses  and  Aaron  are  fair  examples.  They 
died  without  entering  the  promised  land ;  and  the  formal 
reason  given  by  the  Lord  is,  "  Because  ye  believed  me  not." 
Num.  XX.  12.  Did  Moses  and  Aaron  miss  of  the  heavenly 
Canaan?  So  the  Lord  similarly  limits  the  unbelief  of 
the  guilty  Israelites — "  Yet  in  this  thing  ye  believed  me 
not."  Deut.  i.  32.— "  in  this  thing,"  about  the  conquest  of 
Canaan  and  the  divine  support  in  that  most  perilous  enter- 
prise, ye  believed  me  not.  (5.)  If  their  perishing  in  the 
wilderness,  under  the  wrath  of  God,  is  evidence  of  their 
loss  of  the  heavenly  Canaan,  will  it  not  follow,  that  all  the 
rest  of  the  nation  who  were  not  guilty  of  this  same  unbe- 
lief, assuredly  entered  that  glorious  Canaan  which  lies  be- 
yond the  Jordan  of  death  ?     But  who  will  affirm  this  ? 

V.  19.  "  So  we  see,  that  they  could  not  enter  in  because 
of  unbelief"  This  conclusion  closes  up  the  argument  so 
completely,  logically,  beautifully,  as  to  leave  no  room  for 
explanatory  remark.  We  may,  however,  add  a  few  prac- 
tical deductions. 

1.  It  is  not  the  outward  attention  to  the  preached  gospel, 
nor  the  ordinances  of  the  church,  nor  even  the  voice,  un- 
mistakable from  the  burning  mountain,  that  can  create  and 
perpetuate  the  soul's  union  with  Christ.  This  is  the  result 
of  the  Holy  Spirit's  inhabitation  in  the  heart  and  soul :  for 
He  dwelleth  with  you  and  shall  be  in  you.     Is  your  external 


152  COMMENTARY  ON    THE 

conduct  decent,  becoming  your  profession,  even  praiseworthy 
in  the  sight  of  men — do  you  shudder  at  the  voice  of  the 
blasphemer,  and  shrink  away  from  the  society  of  the  pro- 
fane ?  It  is  all  well  so  far.  But  there  must  be  a  deeper 
foundation ;  these  must  come  up  from  below,  with  the 
waters  of  life  gushing  from  the  smitten  rock.  Take  heed. 
Are  you  sure  that  a  cliange  of  circumstances  might  not 
produce  a  change  of  conduct  ?  "  But  what !  is  thy  servant 
a  dog,  that  he  should  do  this  great  thing  ?  And  Elisha 
answered ;  The  Lord  hath  showed  me  that  thou  shalt  be 
king  over  Syria."  2  Kings  viii.  13.  And  Hazael  perpe- 
trated the  ver}'  horrible  cruelties,  from  which,  before  the 
change  of  circumstances,  his  soul  shrunk  away  with  dis- 
gust and  horror. 

2.  The  glory  and  strength  of  God's  visible  church  are 
not  measured  by  the  number  of  its  members.  A  whole 
generation  is  swept  ofl'  in  the  desert,  but  still  the  church  is 
safe.  The  loss  of  unsound  members  is  a  gain  of  strength. 
Gideon's  three  hundred  men,  with  their  broken  pitchers  and 
burning  lamps,  was  a  stronger  array  than  the  ten  thousand 
whom  he  mustered  out  the  day  before  the  battle.  See 
Judges  vii. 

3.  Fidelity  to  God  and  Zion,  whatever  may  be  the  power 
and  weight  of  unbelief,  is  always  marked  with  signal  honor. 
Boast  not  of  your  Spartan  bands — your  legions  of  heroic 
barbarians.  Caleb  and  Joshua  dared  to  resist  more  than 
half  a  million  of  rebels,  and  over  them  they  triumphed. 
In  the  balances  of  the  sanctuary  they  outweighed  the 
six  hundred  and  three  thousand  five  hundred  and  fifty. 

4.  The  wrath  of  God  may  lie  upon  masses  of  men,  and 
yet  not  be  executed  at  once.  God  could  have  instantly 
cut  off  this  rebellious  band,  all  of  them,  as  he  did  some — 
(see  Num.  xiv.  12,  xvi.  46,  xxv.  9),  but  he  chose  to  execute 
his  sentence  through  a  succession  of  forty  years. 


EPISTLE   TO   THE    HEBREWS.  153 

5.  Popular  transgression  will  be  followed  by  public  pun- 
ishment. Let  not  the  individual  suppose,  that  because  a 
wicked  work  is  popular  and  a  whole  nation  shoulders  the 
responsibility,  therefore  he,  as  an  individual,  shall  escape  in 
the  mass ;  or  that  the  magnitude  of  the  mass  will  secure  its 
exemption.  "  Thou  shalt  not  follow  a  multitude  to  do 
evil."  The  Midianites  were  as  grasshoppers  for  multitude, 
but  the  cake  of  barley  bread  smote  their  tents  and  "  the 
multitude  melted  away."  Few  mistakes,  in  a  country  of 
popular  government,  are  more  (iommon  and  more  fatal, 
than  this  idea,  that  divided  responsibility  screens  from 
punishment. 

6.  Inability  to  enter  the  earthly  Canaan  lay  in  unbelief; 
so,  then  and  now,  inability  to  enter  into  the  spiritual  rest 
of  the  soul's  communion  with  God,  on  earth  and  in  heaven, 
is  found  in  unbelief.  There  is  no  other  obstacle  or  hindrance 
between  the  soul  and  heavenly  felicity  begun  on  earth  and 
consummated  in  heaven. 


CHAPTER  IV. 

Verses  1-11. — "  Let  us  therefore  fear,  lest  a  promise 
being  left  xis  of  entering  into  his  rest,  any  of  you  should 
seem  to  come  short  of  it.  For  unto  us  was  the  gospel 
preached,  as  well  as  unto  them  :  but  the  word  preached  did 
not  profit  them,  not  being  mixed  with  faith  in  them  that 
heard  it.  For  we  which  have  believed  do  enter  into  rest ; 
as  he  said.  As  I  have  sworn  in  my  wrath,  If  they  shall  enter 
into  my  rest :  although  the  works  were  finished  from  the 
foundation  of  the  world.  For  he  spake  in  a  certain  place 
of  the  seventh  day  on  this  wise,  And  God  did  rest  the 
seventh  day  from  all  his  works.  And  in  this  place  again. 
If  they  shall  enter  into  my  rest.  Seeing  therefore  it  re- 
maineth  that  some  must  enter  in,  and  they  to  whom  it  was 
first  preached  entered  not  in  because  of  unbelief:  Again, 
he  limiteth  a  certain  day,  saying  in  David,  To-day,  after 
so  long  a  time;  as  it  is  said.  To-day,  if  ye  will  hear  his 
voice,  harden  not  your  hearts.  For  if  Jesus  had  given 
them  rest,  then  would  he  not  afterward  have  spoken  of 
another  day.  There  rcmaineth,  therefore,  a  rest  to  the 
people  of  God.  For  he  that  is  entered  into  his  rest,  he  also 
hath  ceased  from  his  own  works,  as  God  did  from  his.  Let 
us  labor  therefore  to  enter  into  that  rest,  lest  any  man  fall 
after  the  same  example  of  unbelief." 

I  quote  this  section  entire,  because  it  contains  an  argu- 
ment, the  logical  framework,  as  it  were,  of  the  building, 
which  we  must  understand,  in  order  to  an  intelligent  and 
safe  comprehension  of  its  outer  covering  and  its  inward 
finish  and  embellishments. 

154 


EPISTLE    TO    THE    HEBREWS.  155 

Having  traced  their  falling  short  of  Canaan  as  a  punish- 
ment for  their  rebellion  against  God,  to  the  unbelief  of  the 
six  hundred  and  three  thousand  five  hundred  and  fifty 
whose  carcasses  fell  in  the  desert,  the  Apostle  institutes — 
perhaps,  rather,  prosecutes  a  comparison  already  begun  or 
hinted  at,  betAveen  the  condition  in  reference  to  Canaan  and 
our  condition — the  condition  of  Hebrew  and  all  other  pro- 
fessing Christians,  in  reference  to  another  rest.  The  key  to 
the  argument  is  found  in  v.  11,  where  we  see  that  the  failure 
in  the  desert  is  used  as  an  example,  an  illustration  explana- 
tory of  the  danger  in  this  higher  case  of  rest.  The  points 
of  resemblance  must  be  noticed.  (1.)  A  rest  was  projwsed, 
set  forth  before  Israel,  viz.,  their  settlement  in  Canaan  in  a 
state  of  peace  and  quietness ;  an  unrestricted  enjoyment  of 
all  the  benefits  and  blessings  of  civil  and  religious  privileges. 
Similar  to  this  and  typified  by  it,  is  another  rest  set  before 
the  Church,  of  which  David  spake  four  hundred  and  thirty 
years  after  Israel  had  entered  into  the  rest  of  Canaan.  (2.) 
The  rest  of  Canaan  was  promised  to  Israel  in  their  paternal 
head,  four  hundred  and  seventy  years  before  they  acquired 
actual  possession  of  it.  This  was  guaranteed  to  Abraham, 
in  the  most  solemn  manner,  under  an  exhibition  of  the  typi- 
cal sacrifices  and  the  awful  solemnity  of  the  smoking  furnace 
and  the  burning  lamp  (Gen,  xvii.),  typifying  at  once  the 
furnace  of  affliction  through  which  they  must  pass,  and  their 
deliverance  by  the  divine  Mediator  through  his  own  power 
and  the  efficacy  of  his  own  sacrifice.  Corresponding  to  this, 
there  must  be,  and  there  is  a  promise  left  to  Israel  after 
what  refers  to  the  promised  land  and  its  privileges ;  viz., 
that  of  the  Messiah  and  all  the  blessings  of  his  king- 
dom, which  are  included  in  the  covenant  with  Abraham. 
(3.)  As  the  promise  of  Canaan  was  confirmed  by  an  oath, 
so  this  subsequent  promise  of  a  rest  yet  remaining,  was 
confirmed  by  an  oath,  as  we  shall  see  in  its  proper  place. 


156  COMMENTARY   ON   THE 

(4.)  As  the  Israelites  were  temiited  and  also  warned  of 
their  danger,  so  now  we  are  tempted  and  warned  that  wo 
may  avoid  the  corresponding  calamity,  and  secure  to  our- 
selves that  peace,  comfort  and  joy  which  characterizes  the 
New  Testament  dispensation.  (5.)  As  the  delightful  an- 
ticipations and  glad  prospect  of  Abraham's  seed,  who  for 
four  hundred  years  had  been  sojourners  in  strange  lands, 
presented  powerful  motives  to  steadfast  confidence  in  Moses 
and  in  God,  so  the  anticipated  blessedness  of  Messiah's 
reign,  so  gloriously  described  by  the  prophets  and  the  poets, 
hold  forth  inducements  and  arguments  of  unmeasured  force, 
toward  securing  unwavering  steadfastness  in  the  profession 
of  their  faith.  And  thus  the  Apostle  turns  his  battery 
upon  the  citadel  of  unbelief 

We  proceed  now  with  the  exposition  in  its  detail.  And 
remark, 

1.  Verse  first  is  an  inference  and  practical  conclusion 
from  the  preceding  discussion.  If  so  fearful  and  wide- 
spread a  calamity  fell  upon  our  forefathers,  as  a  punish- 
ment for  their  unbelief  in  God's  promise  and  their  conse- 
quent rebellion  against  his  government,  let  us  take  warning 
and  indulge  a  salutary  fear. 

The  radical  cause  of  all  fear,  is  the  perception  of  great 
power.  Perhaps  I  had  better  say,  the  conception ;  for  un- 
doubtedly a  mighty  power,  which  exists  only  in  the  imagi- 
nation, operates  as  long  as  it  is  believed  in  as  a  reality,  the 
very  same  as  if  it  were  real.  Before  this  mighty  power,  we 
are  thrown  into  an  agitation  of  mind,  whose  character 
depends  upon  the  relations  we  conceive  ourselves  to  stand 
in  to  the  power.  This  calls  into  action  the  law  of  self-love. 
If  the  power  is  in  friendly  hands,  or  so  believed  to  be,  the 
perturbation  of  mind  will  be  pleasing :  if  in  hostile  hands, 
painful :  and  this  explains  the  wonderful  change  whicli 
passes  in  the  mind  of  the  sinner  under  deep  conviction. 


EPISTLE    TO   THE    HEBREWS.  157 

when  his  views  of  God  as  angry  with  a  just  indignation,  are 
suddenly  changed  and  he  beholds  Him  as  a  Father  recon- 
ciled and  at  peace  with  him.  Now,  under  both  these 
aspects  is  the  word  jear  used  in  Scripture.  Ever  since  man 
sinned,  he  has  been  at  enmity  with  God ;  and  therefore,  to 
him  the  primary  fear  is  that  which  hath  torment,  and  which 
at  conversion  is  cast  out  by  love ;  and  if  the  love  is  perfect, 
the  fear  is  annihilated.  Self-love,  which  is  very  different 
from  selfishness,  in  view  of  great  power  prompts  to  vigi- 
lance ;  and  this  is  a  modification  of  fear  such  as  is  here 
commended.  Let  us  indulge  that  apprehension  of  danger 
which  prompts  to  vigilance.  Herein  is  nothing  cowardly, 
but  the  reverse :  true  moral  heroism  perceives  danger  in  the 
distance,  and  provides  for  it  in  due  time. 

2.  There  ai'e  two  methods  of  explaining  the  phrase — "  a 
promise  being  left  -ms" — (1)  It  may  mean,  (by  not  supply- 
ing us,  which  word  is  not  in  the  original),  that  the  promise 
being  relinquished,  left,  forsaken,  describes  the  manner  and 
cause  of  our  falling  short  of  the  rest.  (2)  It  may  mean  as 
our  translators  intimate  by  supplying  us,  that  the  promise 
is  left  to  us  :  and  thus  it  defines  the  precise  point  of  our  dan- 
ger under  the  gospel.  This  appears  to  me  the  true  explana- 
tion. We  have  a  promise  of  entering  into  the  joys  and 
blessedness  of  Messiah's  kingdom,  as  had  our  fathers  of 
entering  Canaan ;  they  ftiiled  through  self-will  and  un- 
belief, and  we  can  stand  only  by  fiiith,  let  us  not  be  high 
minded  but  fear ;  they  were  cut  oflT  by  unbelief,  and  thou 
standest  by  faith. 

3.  The  precise  thing  feared — the  object  of  the  mind's 
perturbation,  is,  the  possibility  of  falling  short — not  of 
losing,  for  that  implies  possession  ;  but  of  failing  to  reach 
the  rest,  precisely  as  did  theii*  fathers  come  short. 

4.  This  jealous,  vigilant  fear  spreads  its  eye  over  the 
whole  field.     It  watches  all,  and  all  watch  each — lest  any 

14 


158  COMMENTARY   OX   THE 

of  you  should  seem — should  appear ; — this  is  the  opposite  of 
Cain's  doctrine.  Every  man  is  his  brother's  keeper  and  is 
bound  to  look  upon  the  things  of  others.  The  very  begin- 
nings of  apostasy — the  first  signs  of  indifference  or  vacilla- 
tion in  regard  to  faith  and  practice  must  be  nipped  in  the 
bud,  lest  they  blossom  and  bear  fruit  unto  death. 

5.  The  nature  of  this  rest  must  not  be  lost  sight  of;  and  for 
its  due  appreciation,  we  must  bear  in  mind  the  comparison 
and  contrast.  In  whatever  the  New  Testament  dispen.«a- 
tion  differs  from  and  excels  the  Old,  this  constitutes  the  rest. 
It  may  all  be  summed  up  under  two  heads ;  (1)  The  re- 
moval of  the  yoke  of  ceremonial  bondage.  This  yoke  was 
laid  on  Israel  at  Sinai,  and  was  a  grievous  and  a  heavy 
"  yoke,  which  neither  we  nor  our  fathers  were  able  to  bear." 
Nevertheless,  the  Sinai  institutions  were  a  blessing  in  their 
operation  upon  that  people :  and  for  fifteen  centuries  they 
lifted  them  up,  in  every  moral  and  spiritual  attribute,  above 
all  the  nations.  Still  it  remains  true,  they  were  in  com- 
parison of  the  New  Testament  dispensation,  a  heavy  yoke, 
from  which  Christ  proposes  to  deliver  them,  and  promises 
them  a  yoke  which  is  easy  and  a  burden  which  is  light. 
(2)  The  other  head  rules  the  positive  felicities  of  gospel 
grace — all  the  joys  of  holy  communion ;  the  childlike  free- 
dom of  approach  to  our  Father  God,  which  opens  the 
mouth  with  boldness  in  prayer;  the  full  and  joyous  eleva- 
tion of  soul,  which  always  follows  the  inhabitation  of  the 
Holy  Ghost  as  the  Spirit  of  adoption,  whereby  we  cry  Abba, 
Father. 

V.  2.  For  here  has  special  reference  to  the  promise  left 
iix,  and  introduces  a  reason  or  proof  of  it.  This  is  done 
by  the  assertion  of  a  general  truth,  running  back  to  the  first 
promise  in  Paradise ;  but  having  more  immediate  regard  to 
the  Abrahaniic  period,  and  including  all  between  that  era  and 
the  reign  of  Messiah.    The  gospel  was  preached  in  the  days 


EPISTLE   TO   THE   HEBREWS.  159 

of  the  Patriarch.  Abraham  rejoiced  to  see  my  day  ;  and 
he  saw  it  aud  was  glad.  "  Unto  us  the  gospel  is  preached  " 
— we  are  evangelized ;  the  message  of  salvation  has  been 
and  is  proclaimed  in  our  ears,  even  as  it  was  to  them  who 
fell  in  the  wilderness,  and  to  the  multitudes  who  did  not 
die  there.  There  is  but  one  gospel;  but  one  Christ,  one 
sacrifice,  one  righteousness :  there  is  but  one  Si^irit,  but  one 
Father,  one  church  redeemed,  sanctified,  brought  home  to 
glory.  The  same  gospel  that  cheered  the  heart  of  Adam  in 
Paradise,  of  Enoch  and  Noah,  of  Shem,Melchisedek  and 
Abraham,  of  Samuel,  David  and  Isaiah,  cheers  now  the 
heart  of  the  convicted  and  renewed  man.  But  the  results 
of  this  evangelizing  operation  were  very  different  among 
them  of  old  ;  they  are  very  different  among  us  now.  The 
word  preached — the  doctrine  of  hearing — the  truths  that 
fell  upon  the  ears  of  the  unbelievers  in  the  desert,  and  every- 
where, did  not  profit  them.  This  refers  to  spiritual,  saving 
profit.  They  were  no  doubt  benefited  in  many  respects, 
by  the  moral  influences  of  the  sanctuary  teachings ;  just  as 
wicked  men  now  live  unmolested  and  prosperous  in  many 
ways,  because  of  the  purifying  influences  of  gospel  teach- 
ings which  they  decry  and  traduce.  But  as  to  permanent, 
spiritual  benefits,  they  were  not. 

Then  follows  the  reason — not  being  by  them  that  heard 
mixed  with  faith.  There  is  allusion  to  the  process  of  mas- 
tication and  digestion  of  natural  food.  Truth  is  to  the 
understanding,  as  food  to  the  body.  Gospel  truth  is  as 
food  to  our  spiritual  nature.  "  My  flesh  is  meat  indeed  and 
my  blood  is  drink  indeed  " — the  sacrifice  of  Christ,  his 
atonement  is  the  price  of  our  redemption.  But  faith  must 
appropriate  the  doctrines  of  the  gospel,  as  the  digestive 
powers  in  nature  secrete  and  appropriate  the  food,  so  that 
it  becomes  part  of  the  body  itself.  So  the  word,  or  doctrine 
of  the  gospel,  is  spoken  of  as  taking  up  its  residence  in 


160  COMMENTARY    OX   THE 

the  soul.  "Let  the  word  of  Christ  chvell  in  you  richly  in 
all  wisdom  " — And  the  diiiercnce  between  this  hearing  with- 
out profit  and  that  which  is  mixed  with  faith,  is  beautifully 
set  forth  in  the  parable  of  the  sower :  where  the  seed  by  the 
wayside,  on  stony  places,  among  thorns,  represents  the  word 
not  mixed  with  faith ;  whilst  that  on  good  ground,  is  that 
mixed  with  faith — received  into  an  honest  and  good  heart ; 
made  the  subject  of  earnest  and  constant  study ;  food  di- 
gested and  appropriated  to  the  growth  of  the  new  man. 
Food  that  does  not  digest  is  injurious  to  health,  and  know- 
ledge, without  faith,  puffeth  up. 

V.  3.  For  as  usual,  indicates  an  additional  reason  in  sup- 
port of  the  preceding  assertion  ;  which  here  is,  that  unbelief 
prevented  a  profitable  entrance  upon  the  rest  of  Canaan. 
If  unbelief  excluded  some ;  by  necessary  consequence,  faith 
admitted  other  some.  "  For  we  who  believe  do  enter  into 
rest."  It  is  the  present  time ;  not  shall,  at  some  future 
period,  enter ;  but  are  now  entering  and  are  now  in  posses- 
sion of  that  rest,  which  faith  secures.  And  this  he  proceeds 
to  establish  by  the  fact,  that  God  had  sworn,  that  the  un- 
believer should  not  enter  into  his  rest.  Now,  this  expres- 
sion of  divine  indignation  against  the  sin  of  unbelief,  oc- 
curred twenty-four  centuries  and  more  after  the  establish- 
ment of  the  original  sabbatic  law.  The  works  of  creation 
were  finished  and  completed  with  the  sixth  day,  and  God's 
example  was  made  the  moral  law  for  Adam's  race.  The 
rest,  now  denied  to  unbelief,  cannot  therefore  mean  the 
regular,  weekly  rest ;  for  all  men,  believers  and  unbelievers, 
are  equally  bound  by  this  law,  and  have  equal  right  and 
opportunity  to  obey  it  and  to  enjoy  its  benefits. 

V.  4.  For  he  spake — God  or  scripture — spake  in  a  certain 
place.  He  gives  neither  the  name  of  the  speaker,  nor  the 
place  whence  he  quotes,  thus  complimenting  his  Brethren 
by  the  assumption,  that  their  familiarity  with  the  sacred 


EPISTLE   TO   THE   HEBREWS.  IGl 

book,  would  at  once  tell  the  person  and  the  place.  lie 
spoke  of  the  seventh  day  thus,  "  And  God  did  rest  the 
seventh  day  from  all  his  Avorks."  In  Gen.  ii.  1,  we  are  told 
"  Thus  the  heavens  and  the  earth  were  finished  and  all  the 
host  of  them."  "  And  on  the  seventh  day  God  ended  (fin- 
ished, it  is  the  same  word  as  so  rendered  in  the  preceding 
verse)  his  work  which  he  had  made :  and  he  rested  on  the 
seventh  day  " — The  word  finished  means  completed — the 
work  of  creating  was  all  done  and  closed  with  the  sixth 
day  ;  and,  of  course,  no  work  was  done  on  the  seventh  ;  but 
on  it  God  took  a  Sabbath,  rest  as  this  Hebrew  word  means  ; 
not  that  God  was  fatigued  and  wearied  with  his  labor.  For 
"  The  Creator  of  the  ends  of  the  earth,  fainteth  not,  neither 
is  weary  " — Isa.  xl.  28. 

Rest  is  the  opposite  of  motion,  and,  in  regard  to  living 
beings  capable  of  weariness,  the  secondary  idea  is  relief 
from  weariness — resuscitation  of  the  exhausted  energies. 
Neither  of  these  senses  of  the  word  is  applicable  to  God  ; 
he  cannot  cease  from  action  ;  nor  can  he  be  refreshed  and 
restored  from  the  fatigue  of  working.  But  he  has  givei]  us 
in  Gen.  i.  31,  to  understand  in  what  His  rest  consists;  viz., 
the  contemplation  of  his  w'orks  and  his  complacency  in 
them :  "  And  God  saw  everything  that  he  had  made,  and, 
behold  it  w^as  very  good.  And  God  blessed  the  seventh 
day,  and  sanctified  it ;  because  that  in  it  he  had  rested — 
sabbatized,  from  all  his  work."  The  reason  for  blessing  and 
sanctifying  the  day,  was  not,  because  it  was  the  seventh,  but 
"  because  in  it  he  had  rested."  Therefore,  when  he  pro- 
mulgated this  Sabbatic  law  in  thunder  from  Sinai  and 
wrote  it  with  his  own  finger  on  the  stone  table,  he  did  not 
say,  "Remember  the  seventh  day" — but  "  Remember  the 
Sabbath  day  to  keep  it  holy."  He  did  not  bless  the 
seventh,  and  hallow  it ;  but  "  he  blessed  the  Sabbath  day, 
and  hallowed  it."  It  is  worthy  of  very  especial  notice,  that 
14* 


162  COMMENTARY   ON   THE 

there  is  not  a  single  instance  in  all  the  Bible  in  which  the 
day  of  sacred  rest,  is  designated  by  the  phrase  seventh  day. 
It  is  never  so  named.  I  have  just  examined  all  of  the  cases, 
as  given  in  Gruden,  and  find  that  in  all  instances  wherein 
the  words  seventh  day  occur,  there  is  reference  only  to  the 
order  of  succession  as  a  means  of  designation ;  other  days 
are  always  referred  to,  or  a  point  from  which  the  count 
begins,  first,  second,  etc.  This  scriptural  fact  is  precisely 
what  the  very  meaning  of  the  word  seventh  would  demand. 
It  is  an  ordinal  number ;  that  is,  a  word  used  to  designate 
the  order  of  things  to  which  it  is  applied.  It  must  have  a 
unit  or  point  from  which  to  start.  And  God  did  rest  the 
seventh  day,  i.e.,  the  seventh  from  the  beginning  of  crea- 
tion work.  But  this  rest  cannot  be  what  remains  as  pecu- 
liarly distinctive  of  Messiah's  reign,  for  the  Church  and  the 
world  had  this  rest  always. 

V.  5.  Nor  can  the  second  rest,  that  of  Canaan  concerning 
wliich  the  oath  was  uttered,  "If  they  shall  enter  into  my 
rest,"  be  the  ultimate  rest,  as  this  was  typified  and  set  fi)rth 
in  the  Sabbatic  law  :  although  the  Israelites  came  up  from 
tlie  land  of  bondage,  with  the  promise  of  rest  before  them 
in  Canaan  :  and  some  failed  to  enter  by  unbelief;  whilst 
the  great  body  of  the  nation  and  Church  did  enter  into  that 
rest  and  settled  there  in  quiet  and  peace. 

V.  6  is  partly  an  inference  from  the  citations  preceding, 
and  partly  an  argument  bearing  on  the  position  of  v.  7. 
"  Seeing  therefore  it  remaineth  that  some  must  enter  therein  " 
is  a  deduction  from  the  fact  of  the  partial  failure  of  entrance: 
and  they  to  whom  it  was  fij'st  preached — who  were  formerly 
evangelized,  did  not  enter  in  because  of  unbelief;  there  oc- 
curred a  third  reference  to  a  time  of  rest — "Again,  the 
Scripture  limiteth  a  certain  day."  The  glorious  spiritual 
rest;  the  Sabbath  of  the  soul  to  the  social  body  of  the 
Church,  hath  not  yet  been  reached  :  neither  under  the  Sab- 


EPISTLE    TO   THE    HEBREWS.  163 

bath  of  creation,  type  of  a  blessed  state  on  earth  and  a 
much  more  blessed  state  in  heaven  ;  nor  under  that  rest 
promised  in  Canaan ;  another  rest  therefore  must  be  looked 
for.  Of  this  David  spoke  in  Ps.  xcv.,  where  he  boundeth 
and  limiteth  the  promise  of  rest  to  some  day  yet  future ; 
some  special  season  still  held  up  before  the  Church  as  an 
object  of  intense  desire.  Thus,  four  hundred  and  thirty 
years  after  Israel  settled  in  Canaan,  the  Spirit  speaking  in 
David  after  so  long  a  time  constrains  our  attention.  "  To- 
day if  ye  will  hear  his  voice,  harden  not  your  hearts." 
This  is  to  direct  us  again  to  the  Avhole  psalm,  as  proof  of  a 
third  rest  before  the  Church. 

V.  8.  Here  he  proceeds  to  argue  from  the  data  laid  down, 
as  For  intimates  a  supporting  reason.  Jesus  is  a  Greek 
word  and  signifies  the  same  as  the  Hebrew  word  Joshua — 
"  And  thou  shalt  call  his  name  Jesus  :  for  he  shall  save  his 
people  from  their  sins."  This  is  the  name  of  Joshua,  as 
we  find  it  translated  in  the  Greek  Bible.  The  argument  is 
simple  and  plain.  If  Joshua,  who  was  appointed  of  God 
to  lead  the  hosts  of  Israel  across  the  Jordan  and  to  locate 
them  in  the  promised  land,  had  given  them  rest — the  rest 
pronised,  then  would  not  the  Scriptures  afterward  have 
spoken  of  another  day. 

V.  9.  "  There  remaineth  therefore  a  rest  to  the  people  of 
God."  Here  the  change  of  term  must  be  carefully  noted. 
The  word  for  rest  in  iii.  11,  18,  iv.  1,  3,  4,  5,  8,  signified 
cessation  from  physical  action,  and  chiefly  by  constraint. 
An  example  or  two  will  give  the  idea.  Acts  xiv.  18,  "  And 
with  these  sayings  scarce  restrained  they  the  people  that 
they  had  not  done  sacrifice  unto  them."  Acts  viii.  49 — 
"  or  what  is  the  place  of  my  rest  f  Neh. — (in  the  LXX.) 
iv.  11 — "till  we  come  in  the  midst  among  them,  and  slay 
them,  and  cause  the  work  to  cease."  Ps.  Ixxxv.  3.  "  Thou 
hast  taken  aivay  all  thy  wrath."     Such  is  the  word  in  these 


1G4  COMMENTARY    OX   THE 

eight  instances  in  this  and  tlic  preceding  chapter.  It  has 
no  peculiar  affinity  for  a  moral  or  religious  but  only  for  a 
physical  rest,  or  resting  place.  Not  so  the  rest  which  Paul 
proves  from  the  Scripture,  reraaineth  for  the  people  of  God. 
There  remaineth  a  Sabbatismos — a  saci'ed,  spiritual  rest. 
This  word  Sabbath  is  never  used,  but  as  expressive  of 
a  sacred,  religious  resting;  whether  of  the  regular  recur- 
ring hallowed  day,  or  of  the  special,  set  feasts  of  the  He- 
brew worship.  In  Lev.  xxiii.  a  number  of  these  "  feasts  of 
the  Lord"  are  prescribed,  on  wliich  there  is  to  be  "an  holy 
convocation" — a  meeting  of  the  people  for  public  Avorship: 
and  a  suspension  of  business — "  Ye  shall  do  no  servile  work 
therein."  Now  these  extra  feasts  are  called  sabbaths;  and 
are  contra-distinguished  from  the  regular  hebdomadal,  or 
weekly  recurring  sacred  rest  day,  mentioned  in  v.  3.  "  On 
the  fifteenth  day  of  the  first  month  is  the  feast  of  unleav- 
ened bread  seven  days :"  on  the  first  of  w^hich  seven  and 
on  the  seventh — five  days  intervening — shall  be  an  holy 
convocation  and  an  entire  suspension  of  labor.  V.v.  6,  7, 
8.  Here  are  two  extra  Sabbaths.  Then  v.v.  10-1-4,  we 
have  the  offering  of  first  fruits ;  which  is  not  a  sabbath, 
there  being  no  general  suspension  of  labor  and  no  holy  con 
vocation  for  public  worship.  Then  v.v.  15  to  22,  we  have 
the  feast  of  pentecost,  that  is  the  fiftieth  day  after  the  offer- 
ing of  first  fruits.  This  is  a  sabbath,  no  servile  work  is 
allowed  and  there  is  an  holy  convocation,  see  v.  21.  This 
is  the  third  extra  sabbath.  Next  is  the  feast  of  trumpets : 
V,  24.  "  In  the  seventh  month,  in  the  first  day  of  the 
month,  shall  ye  have  a  sabbath " — no  servile  work  and  a 
holy  convocation.  This  is  the  fourth.  Then  v.v.  27  to  32, 
there  is  "  a  day  of  atonement,  on  the  tenth  day  of  the 
seventh  month  " — including  total  abstinence  from  work, 
under  forfeiture  of  church  standing,  if  not  of  life  itself; 
and  an  holy  convocation,  "  It  shall  be  unto  you  a  sabbath 


i 


EPISTLE    TO   THE    HEBREWS.  165 

of  rest,  and  ye  shall  afflict  your  souls  in  the  ninth  day  of 
the  month  at  even :  from  even  unto  even  shall  ye  celebrate 
your  sabbath."  Then  v.v.  34-36  we  have  the  feast  of 
tabernacles.  "  The  fifteenth  day  of  this  seventh  month 
shall  be  the  feast  of  tabernacles  for  seven  days  unto  the 
Loi'd."  The  first  of  the  seven  and  the  last,  are  days  of 
sacred  rest  and  public  worship,  and  these  are  expressly 
called  sabbaths  in  v.  39.  Thus  we  have  a  sixth  and  a 
seventh,  "  These  are  the  feasts  of  the  Lord.  Besides  the 
Sabbaths  of  the  Lord,"  Here,  the  sabbaths  of  the  Lord, 
the  sacred  day  on  which  he  rested,  and  of  which  he  says  in 
V.  3  "  it  is  the  sabbath  of  the  Lord,"  are  contrasted  with 
"your  sabbath"  in  v.  32.  Thus  it  is  manifest,  that  these 
sacred  rests  are  distinct  from  and  additional  to  the  Lord's 
Rest  day.  These  are  the  sabbaths  of  which  Paul  speaks, 
when  he  cautions  the  Colossians,  "  Let  no  man  therefore 
judge  you  in  meat,  or  in  drink,  or  in  respect  of  any  holy- 
day,  or  of  the  new  moon,  or  of  the  sabbath  days" — rather 
the  sabbaths,  "  which  are  a  shadow  of  things  to  come ;  but 
the  body  is  of  Christ.  Col.  ii.  16,  17.  The  meats,  drinks, 
new  moons,  etc.,  connected  with  sabbaths,  show  plainly, 
that,  not  the  Lord's  sabbaths  are  in  the  Apostle's  eye,  but 
only  the  Levitical  sabbaths  of  the  ceremonial  law :  and 
demonstrate  the  error  of  those,  who  use  this  caution  of 
Paul's,  as  an  argument  against  the  law  of  the  sabbath,  of 
which  he  does  not  here  speak  at  all. 

We  have  then  three  notable  Rests,  each  preceded  by  a 
corresponding  state  of  action,  labor  and  work.  First, 
God's  cessation  from  creation  works — from  that  form  of 
action,  and  his  thereupon  contemplating  them  as  all  very 
good,  and  establishing  his  own  example  as  the  law  of  his 
finished  work,  in  its  highest  product.  He  therefore  made 
it  the  duty  of  man  to  work,  in  regard  to  worldly,  earthly, 
secular  matters,  six  days ;  and  to  devote  and  spend  the 


166  COMMENTARY   OX   THE 

seventh  part  of  his  time,  not  in  physical  or  even  merely 
intellectual  pursuits ;  but  ceasing  from  labor,  to  cultivate 
his  understanding,  his  intellect,  his  conscience,  his  moral 
faculties,  his  whole  spiritual  nature,  in  contemplating  the 
glorious  Creator  in  his  works  of  creation,  providence  and 
grace.  This  is  the  life  and  spirit  of  the  primitive  sabbatic 
law,  given  to  man  as  man.  He  who  made  man,  knows  best 
what  laws  are  most  suited  to  the  nature  He  gave  him. 
"  The  sabbath,"  says  our  Saviour,  Mark  ii.  27,  28 — "  was 
made  for  man,  and  not  man  for  the  sabbath  :  Therefore  the 
Son  of  ]Man  is  Lord  also  of  the  Sabbath."  Obviously,  the 
spiritual  welfare  of  the  soul  is  the  grand  end  of  this  sacred 
institution.  It  brings  the  soul  of  man  into  communication 
with  his  Maker,  and  aims  at  his  transformation  into  his 
likeness.  Moreover,  it  tends  constantly  to  fit  him  for  the 
enjoyment  of  that  most  glorious  Rest  which  lies  beyond  the 
Jordan  of  death  ;  and  of  which  it  is  of  itself  a  beautiful 
type.  But  the  measure  of  this  fitness,  resulting  from  the 
sabbatic  rest,  is  infinitely  diversified,  both  as  to  individuals 
and  communities.  Few  individuals,  and  no  community, 
ever  made  any  considerable  approach  to  that  spiritual  rest 
which  the  original  institution  held  forth  to  the  fiiith  of 
mankind.  The  first  great  experiment  of  the  principle,  may 
be  called  the  Patriarchal  dispensation,  extending  from  the 
Creation  to  the  Exodus,  a  period  of  more  than  twenty-five 
centuries. 

2.  The  second  Rest  has  its  commencement  under  the  Abra- 
hamic  covenant,  but  its  issue  under  the  Sinai  restrictions 
thereof  The  special  test  hero  was  the  promi.se  of  Canaan  ; 
but  within  its  embrace  was  included  the  spiritual  substance 
of  the  original  typified  promi.se  of  an  eternal  Rest  in 
heaven. 

The  works  preceding  this  Rest,  were  God's  wonders  in  the 
protection  of  his  people  and  tiieir  deliverances  in  Egyj)!  and 


EPISTLE    TO    THE    HEBREWS.  167 

the  desert  of  Sinai.  God's  mighty  works  and  his  people's 
sore  trials  and  afflictions,  were  a  meet  preparation  for  the 
Rest  promised  in  Canaan ;  and  ought  to  have  led  them  to 
such  improvement  in  their  social,  religious  character  and 
condition, as  to  give  them  deep  experience  in  divine  things; 
and  so  to  have  made  them  a  glorious  church,  without  spot 
or  wrinkle.  But  such  was  not  the  result :  many  fell  short, 
by  their  unbelief,  even  of  the  earthly  Canaan  and  the  ex- 
ternal or  visible  church  state  and  privileges  therein  ;  and 
many  more,  after  entering  these,  continued  stiff  necked  and 
rebellious :  and  never  attained  to  the  high  glories  and  the 
unspeakably  blessed  Rest  which  were  set  before  them  in  the 
promise  of  Messiah,  that  seed  of  Abraham,  in  whom  all  the 
families  of  the  earth  should  be  blessed.  Hence  David  spake, 
a  thousand  years  before  the  incarnation,  of  another  Rest. 
And  Paul  has  demonstrated  that  this  Sabbatism  is  the  cha- 
racteristic and  the  glory  of  the  kingdom  of  God  or  reign  of 
Messiah  under  the  gospel  Dispensation. 

3.  And  this  is  our  third  notable  Rest.  Of  course  it  is 
preceded  by  its  proper  series  of  labors.  This  is  introduced 
in  the  form  of  a  reason  in  support  of  the  conclusion  which 
shuts  us  up  to  the  belief  of  its  existence.  V.  10  "  For  he 
that  is  entered  into  his  rest,  he  also  hath  ceased  from  his 
own  works,  as  God  did  from  his."  Jesus,  the  Son  of  Nun, 
did  not  lead  Israel  in  reality  into  the  grand,  promised  Rest 
of  God's  people :  but  Jesus,  the  Son  of  Mary,  David's  root 
and  David's  offspring,  did  the  wondrous  works  which  were 
indispensable  to  his  own  entrance  upon  his  own  eternal  Rest 
as  Messiah,  and  to  his  church's  Sabbatism — under  his  New 
covenant  dispensation.  This  work  is  the  whole  obedience 
of  the  Redeemer,  from  the  manger  to  the  cross.  His  hu- 
miliation in  human  nature ;  the  sorrows  of  childhood  ;  the 
flight  into  Egypt;  the  perfect  fulfillment  of  all  filial  duties, 
for  he  was  obedient  to  his  parents  until  the  day  of  his  mani- 


168  COMMENTARY  ON   THE 

fcstation  unto  Israel ;  his  full  compliance  with  all  the  re- 
quirements of  all  law,  civil,  ceremonial,  moral ;  the  priva- 
tions and  labors  incident  to  an  humble  employment,  in 
which  the  merit  of  his  obedience  was  and  is  scarcely  less 
than  the  value  of  his  example  ;  the  unmeasured  and  im- 
measurable anguish  of  his  soul  under  the  buffetings  of  the 
legions  of  hell  in  the  wilderness  and  in  Gethsemane ;  the 
unspeakable  agonies  of  the  crucifixion  ;  the  withdrawal  of 
the  light  of  his  Father's  countenance — that  awful  forsaking ; 
and,  as  the  crowning  calamity  of  all,  the  wrath  of  God  due 
to  us  for  sin.  Through  all  these  works  he  passed,  and  thus 
laid  the  foundation  of  his  own  mediatorial  glory  and  his 
people's  salvation,  deep  and  broad,  and  cemented  it  with  his 
own  blood,  then  bowed  he  his  head  and  said — 0 !  glorious 
truth  ! — It  is  finished.  Yes !  the  agony  it  over  ;  the  work 
is  done  ;  the  righteousness  of  the  law  for  the  justification  of 
his  people  is  fulfilled;  the  sacrifice  is  completed  whicli  takes 
away  their  sin.  Yes!  "It  is  finished."  The  gates  of 
death  are  thrown  open,  wide ;  the  Victor  of  sin,  death,  hell 
and  the  grave,  arises,  ascends,  enters  the  gates  of  light,  and 
life,  and  glory ;  the  Spirit  of  all  grace  pours  down  up(jn  the 
cliurch  ;  releases  it  from  the  bondage  of  liglit,  the  cere- 
monial law,  the  pollution  and  death  in  sin,  and  thus  the 
sabbatlsmos  of  our  Lord  and  of  liis  new  kin<alom  and  reijrn 
upon  earth  is  inaugurated. 

Ilow  iuippily  now  comes  in  the  exhortation  v.  11,  "Let 
us  labor  therefore  to  enter  into  that  Rest,  lest  any  man  fall  af- 
ter the  same  example  of  unbelief."  There  is  a  beautiful  adap- 
tation in  the  word  rendered — "  Let  us  labor."  It  expresses 
a  deep  feeling  of  the  importance  of  the  matter ;  and  a  conse- 
quent earnest  haste  lest  the  opportunity  may  pass  and  the 
thing  not  be  made  sure.  A  case  or  two  will  illustrate.  Paul, 
2  Tim.  iv.  9,  21,  urges  him,  "Do  thy  diligence  to  come 
shortly  unto  me" — "Do  thy  diligence  to  come  before  win- 


EPISTLE    TO   THE    HEBREWS.  169 

ter."  2  Pet.  i.  10 — "give  diligence  to  make  your  calling 
and  election  sure  "  and  iii.  14. — "  he  diligent,  that  ye  may 
be  found  of  him  in  peace."  Take  heed.  Procrastination  is 
the  thief  of  time.  Let  no  opportunity  pass  unimproved. 
Delay  not.  Spring  into  the  life  boat,  that  ye  go  not  down 
with  the  burning  wreck. 

This  dissuasion  from  ajDostasy — this  persuasion  to  stead- 
fastness in  the  faith,  based  upon  so  solid  and  enduring  a 
foundation,  our  Apostle  again  supports  by  the  most  grand 
and  solemn  appeal  to  the  Word  of  God  who  liveth  and 
abideth  forever.  Three  more  remarks,  however,  before  we 
proceed — 

1.  Let  professors  of  religion  keep  in  mind,  that  the 
Church,  as  an  aggregate  mass,  may  enter  upon  a  new  state 
of  rest  and  prosperity,  and  yet  individuals  embraced  in  it, 
may  be  in  an  unsafe  and  ruined  condition.  Enlarged  privi- 
leges in  Zion  do  not  guarantee  salvation  to  all  ^vho  have 
access  to  them,  but  only  to  those  who  faithfully  improve 
them.  Be  it  the  more  solemnly  impressed,  therefore,  upon 
our  minds,  that  enlarged  privileges  enhance  responsibility 
and  call  for  increased  vigilance. 

2.  The  New  Testament  Sabbath  is  not  a  yoke  of  bondage. 
No  death  penalty  is  attached  to  it,  as  in  the  wilderness. 
"Whosoever  doeth  work  therein  shall  be  put  to  death." 
Ex.  XXXV.  2.  Here,  as  in  many  other  things,  the  law  is  re- 
tained whilst  the  penalty  is  modified.  But  this  ceremonial 
appendix  to  the  original  Sabbath  ceases  Avith  the  Levitical 
institution.  So  it  was  with  sexual  impurity — Lev.  xx.  10 
— "  the  adulterer  and  the  adulteress  shall  surely  be  put  to 
death."  This  severe  appendage  is  ceremonial,  but  neither 
this,  nor  the  same  penalty  as  to  the  Sabbath,  belongs  to  the 
essence  of  the  law :  it  is  not  on  the  tables ;  and  neither  the 
fourth  nor  the  seventh  commandment,  is  abrogated  or  en- 
feebled under  the  gospel.     Neither  of  these  laws;  no,  nor 

15 


170  COMMENTARY    ON    THE 

any  in  the  decalogue,  was  enacted — brought  first  into  exist- 
ence at  Sinai.  They  were  con-created  with  man  and  in 
mau :  and  human  legislation  has  no  power  to  abrogate  any 
one  of  them.  The  penalties  are  variable,  and  man  may 
modify  them  ;  but  the  laws  themselves  are  the  Constitu- 
tion for  the  human  race;  and  unalterable  as  God  the 
Legislator.  None  of  them  is  a  yoke  of  bondage  ;  and 
the  Christian  Sabbath  ought  to  be  no  gloomy  day,  but 
a  day  of  pleasant  memories  and  happy  enjoyments — "  If 
thou  call  the  Sabbath  a  delight,  the  holy  of  the  Lord 
honorable — thou  shalt  ride  upon  the  high  places  of  the 
earth."  Isa.  Iviii.  13,  14.  And  it  is  a  fad  this  day,  that 
the  Sabbath-keeping  nations  control  the  earth ;  and  that 
in  proportion  to  their  delight  in  the  Sabbatismos  of  our 
Lord. 

3.  For  the  day,  as  to  order  of  succession,  has  been 
changed  in  honor  of  Christ's  entering  into  his  Rest  on  the 
first  day  of  the  week.  "  On  the  first  day  the  disciples  came 
together  to  break  bread,  and  Paul  preached."  Acts  xx.  7. 
The  Marys  came  to  the  sepulchre,  and  Jesus  came  to  the 
disciples  assembled,  John  xx.  1,  19,  26.  The  dispute  (for 
such  it  really  is)  about  the  seventh  day  rest,  is  simply 
trifling  on  a  serious  subject.  The  spirit  of  the  law  mani- 
festly is,  that  a  seventh  part  of  the  time  must  be  devoted  to 
moral  and  religious  culture.  Now  that  the  self-same  abso- 
lute portion  of  time  should  be  observed  is  physically  im- 
possible. There  is  no  possible  method  of  measuring  it  off 
and  marking  it,  so  that  it  can  be  kept  in  all  latitudes  and 
longitudes  of  the  globe.  An  exceedingly  simple  and  de- 
cisive argument  on  this  point  arises  from  the  fact,  that  a 
voyage  round  the  globe  changes  the  day.  Let  a  Jew  and 
a  Christian  turn  back  to  back  and  travel  one  east  and  tlie 
other  west  on  a  great  circle,  each  keeping  his  own  Sabbath  all 
the  way,  until  they  n.eet  in  the  antipodes  ;  and  lo  !  then  they 


EPISTLE   TO   THE   HEBREWS.  171 

find  themselves  both  keeping  the  same  day.  God's  physical 
and  his  moral  laws  never  contradict  each  other. 

V.v.  12,  13.  "For  the  word  of  God  is  quick,  and  power- 
ful, and  sharper  than  any  two-edged  sword,  piercing  even 
to  the  dividing  asunder  of  soul  and  spirit,  and  of  the  joints 
and  marrow,  and  is  a  discerner  of  the  thoughts  and  intents 
of  the  heart.  Neither  is  there  any  creature  that  is  not 
manifest  in  his  sight :  but  all  things  are  naked,  and  opened 
unto  the  eyes  of  him  with  whom  we  have  to  do." 

Two  interpretations  divide  commentators  here :  which 
division  turns  upon  the  question,  whether  the  phrase  "  the 
word  of  God"  means  the  doctrinal  or  the  personal  word. 
The  major  part  of  critics,  prior  to  the  days  of  Owen,  con- 
tended for  the  doctrinal  word,  i.  e.,  held,  that  the  Scriptures, 
or  the  truths  of  the  Bible,  the  doctrines  of  salvation,  were 
the  subject-matter  here — that  they  are  quick,  powerful,  etc. 
The  other  view  is,  that  the  Word  of  God,  here  means  the 
same  as  in  John  i.  1-4,  and  in  Rev.  xix.  13.  "  In  the  be- 
ginning was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God."  "  And  he  was  clothed  with  a  vesture 
dipped  in  blood :  and  his  name  is  called.  The  Word  of 
God" — and  v.  16,  "on  his  vesture  and  on  his  thighs  a 
name  written.  King  of  Kings,  and  Lord  of  Lords." 
This  is  the  true  interpretation. 

1.  Because  it  falls  in  precisely  with  the  Apostle's  logic, 
which  must  always  control.  He  has  proved  the  existence 
of  a  Rest  for  the  New  Testament  Church  ;  and  supported  his 
historical  argument  with  this,  that  Jesus  finished  his  own 
work  for  which  he  came  into  the  world,  and  of  course  en- 
tered into  his  rest  as  God  did  at  the  institution  of  the  prim- 
itive Sabbatic  Rest.  He  then  urges  his  brethren  to  press 
forward  with  eager  and  earnest  diligence,  and  haste  into 
that  Rest  which  remains ;  and  stimulates  this  hasty  dili- 
gence, by  an  appeal  to  their  fears — "  lest  any  man  fall  after 


172  COMMENTARY   ON    THE 

the  same  example  of  unbelief."  Now  wliat  is  the  very  next 
thought  that  arises  naturally  in  the  mind  ?  Is  it  not  the 
cause  of  this  danger?  Must  he  not  show  a  reason  why,  to 
neglect  the  Lord's  Rest,  and  his  example  of  finishing  his 
work  and  entering  into  his  Rest,  and  to  refuse  to  enter  in 
themselves,  is  to  run  extreme  peril  by  provoking  the  Lord 
to  anger  ?  But  now,  this  is  the  very  thing  he  does  next,  if 
The  Word  of  God,  means,  the  Lord,  the  living  God  who 
shall  judge  the  world. 

2.  It  is  the  person  of  Christ  that  is  treated  of  and  his 
doings,  in  the  preceding  verses,  and  our  personal  danger  of 
despising  him :  and  there  is  no  intimation  of  a  change  from 
his  person  to  his  doctrine.  What  danger  is  there  of  the 
doctrines  punishing  us  for  neglecting  his  person  ? 

3.  On  all  hands  it  is  admitted,  as  we  shall  see  when  we 
come  to  it,  that  the  latter  part  of  v.  13,  refers  to  Christ's 
Judging  the  world. — "  all  things  are  naked  and  opened 
unto  the  eyes  of  him  with  whom  we  have  to  do  " — literally, 
to  whom  our  account  is :  and  this  is  the  very  expression  used 
in  Rom.  xiv.  10-13, — "  we  shall  all  stand  before  the  judg- 
ment seat  of  Christ  " — "  So  then  every  one  of  us  shall  give 
account  of  himself  to  God."  This  being  clear  and  indeed 
admitted,  why  change  from  the  person  of  our  Lord  in  v.jlO- 
11,  to  the  doctrine  in  v.  12,  and  then  back  to  the  person  in  v. 
13  ?  And  especially,  if  all  that  intervenes  exactly  corresponds 
with  the  character  of  the  Judge?  Now  that  this  last  is  so, 
we  shall  proceed  to  sliow  in  the  detail ;  foi-estalling,  however, 
an  answer  to  one  single  argument  in  opposition.  It  is  this, 
tliat  no  scrii)ture  writer  but  Jolm  ever  uses  the  Word  (Logos) 
as  meaning  the  person  of  Christ.  Yes  I  indeed !  if  that  asser- 
tion were  true  and  including  this  case,  the  assertion  closes  the 
contest;  but  it  does  so  by  assuming  the  point  in  controversy. 
If  no  writer  but  John  ever  used  I^ogos  for  the  personal  Word, 
then  Paul  never  did.     That  Paul  uses  Loses  for  the  doc- 


EPISTLE   TO   THE    HEBREWS.  173 

trinal  word  very  often,  does  not  amount  to  proof  that  he 
never  used  it  for  the  personal  word :  he  uses  it  for  doctrinal 
in  V.  13.  Let  us  see — Luke  i.  2  speaks  of  some  who  from 
the  beginning  were  eye-witnesses  and  ministers  of  the  Word — 
the  Logos.  Now  that  this  cannot  mean  the  doctrinal  word 
is  evident,  for  Luke  is  writing  a  life  of  our  Lord's  person, 
and  it  is  not  easy  to  see  how  a  man  could  be  an  eyewitness 
of  his  doctrine.  Nor  is  it  easy  to  understand  how  any  one 
could  be  a  minister,  an  attendant,  which  describes  personal 
service.  1  John  i.  1  says,  "  That  which  was  from  the  be- 
ginning, which  we  have  heard,  which  we  have  seen  with  our 
eyes,  which  we  have  looked  upon,  and  our  hands  have 
handled  of  the  Word  of  life."  Luke  (and  John  too)  de- 
pends for  the  facts  of  his  history,  according  to  the  laws  of 
evidence,  upon  the  best  proof,  not  documentary,  the  testi- 
mony of  eye  and  ear  witness.  So  Luke  in  Acts  xx.  32,  "  I 
commend  you,  brethren,  to  God,  and  to  the  Word  of  his 
grace,  which  is  able  to  build  you  up,  and  give  you  an  in- 
heritance." "  To  be  able,"  says  Owen,  "  to  build  us  up,  and 
give  us  an  inheritance,  is  the  property  of  a  person.  Nor 
can  they  be  ascribed  to  the  word  preached."  This  com- 
mendation is  to  the  personal  Word — who  is  called  the  Word 
of  his  grace,  because  by  him  grace  comes ;  just  as  God  is 
called  "the  God  of  love  and  peace."  2  Cor.  xiii.  11.  And 
in  Heb.  xi.  3  Paul  says  "  by  faith  we  understand  that  the 
worlds  were  framed  by  the  word  of  God."  This  is  a  differ- 
ent term,  but  substantially  the  same  in  force,  as  we  shall 
see. 

V.  12  gives  a  reason  in  support  of  the  preceding,  "Let 
us  labor," — Let  us  be  in  earnest  haste,  there  is  danger 
ahead,  "For  the  Word  of  God  is  (1.)  quick."  This  term 
popularly  now  means  speedy — nimble  action,  but  it  is  never  so 
used  in  the  Bible.  The  adverb  quickly  we  find  often  and  in 
its  present  natural  force. — "  arise  up  Peter  quickly."     "  And 

15* 


174  COMMENTARY   ON   THE 

Mary  arose  quickly  and  came  to  Jesus."  "  Surely  I  come 
quickly."  But  the  word  quick  is  the  translation  for  living, 
both  in  the  Old  and  New  Testament.  Ps.  Iv.  15,  "Let 
death  seize  upon  them,  and  let  them  go  down  quick  into 
hell  " — Quick  here  does  not  mean  rapidly,  quickly,  speedily, 
h\ii  alive — living.  So  throughout.  The  proposition  is,  "For 
the  Logos  of  God  is  living  " — not  a  dead  letter  but  a  living 
existence.  This  attribute  he  formally  appropriates  to  himself, 
Rev.  i.  18  "  I  am  he  that  liveth,  and  was  dead  ;  and  behold 
I  am  alive  forevermore."  Here  is  the  word  before  us  (Zon) 
the  living  one.  By  eminence  he  claims  life  of  himself  and 
in  himself  "  Because  I  live  ye  shall  live  also."  How  for- 
cibly this  attribute  accords  with  Paul's  argument?  Take 
heed  how  you  offend  the  Word  of  God,  for  he  is  not  a  dumb 
idol,  but  the  living  God  and  the  God  of  life :  In  comparison 
with  this,  how  forced  and  how  vapid  the  figure,  when  you  call 
the  spoken  or  the  written  w'ord,  living?  And  how  incon- 
sistent w'ith  the  declaration,  that  "  the  letter  killeth,  but  the 
spirit  giveth  life."  But  how  does  life  manifest  itself?  Is  it 
not  by  action  ?  Can  there  be  any  life  where  there  is  no 
motion  ? — no  activity  ?  Accordingly  this  self-living  Logos, 
is  (2.)  powerful — energetic.  This  word  we  have  adopted 
into  our  language,  and  in  the  very  meaning  of  the  Greek. 
"We  speak  of  an  energetic  man — a  man  strong  and  active — 
not  one  who  has  life  and  strength,  but  is  slovenly  and  dull, 
but  active  in  the  use  of  his  powers — a  man  of  energy.  He 
who  is  to  be  the  final  Judge  of  quick, — that  is — living  and 
dead,  was  indeed  once  himself  dead,  but  is  now  and  forever 
alive  and  energetic.  This  quality  too  presents  a  reason 
why  we  ought  to  labor  to  enter  into  the  Rest  of  this  living 
Word.  On  the  other  hand,  I  know  it  is  said  the  power 
and  force  of  the  doctrinal  word  is  called  for  in  conviction 
of  sin.  The  soul  is  agitated  by  the  energy  of  truth  and 
made  to  tremble  in  view   of  the  sins  it  has  perpetrated. 


EPISTLE   TO   THE    HEBREWS.  175 

But  then  let  it  be  remenibereil,  that  the  letter  is  dead — the 
whole  Bible  never  energized  the  soul  of  a  sinner,  unless 
the  living  Spirit  used  it.  And  this  leads  to  the  (3.)  quality 
— "sharper  thjyi  any  two  edged  sword."  This  marks  the 
penetrating  power  of  the  living  Logos.  So  is  He  spoken  of, 
Isa.  xlix.  2.  "  And  he  hath  made  my  mouth  like  a  shai'p 
sword."  And  Rev.  i.  16 — "  out  of  his  mouth  went  a  sharp 
two  edged  sword."  The  all  pervading,  living  energy  of  the 
divine  Logos  is  thus  described. 

(4.)  The  fourth  is  to  the  third  as  the  second  is  to  the 
first.  Life  without  energy  is  nothing ;  and  a  sharp  sword 
Avithout  a  power  to  give  it  motion  is  a  harmless  nullity. 
All  these  qualities  are  found  in  the  one  divine,  almighty 
person.  Piercing, — not  simply  having  a  capacity  to  pierce, 
but  actually  pervading  the  whole  of  our  being.  This  om- 
nipresence of  the  divine  essence  is  very  imperfectly  com- 
prehended by  the  human  mind.  The  Psalmist  dwelt  upon 
it  and  studied  it  with  intense  interest.  "  Thou  know-est  my 
down-sitting  and  mine  uprising ;  thou  understandest  my 
thought  afar  off."  cxxxix.  "  Thine  eyes  did  see  ray  sub- 
stance, yet  being  uni^erfect :  and  in  thy  book  all  my  mem- 
bers were  written,  which  in  continuance  were  fashioned, 
when  as  yet  there  was  none  of  them."  Read  the  whole 
psalm.  Yet  with  all  his  efforts,  he  found  himself  very  ig- 
norant. "  Such  knowledge  is  too  wonderful  for  me ;  it  is 
high,  I  cannot  attain  unto  it."  This  all-pervading  essence 
divides  asunder — passes  into  the  middle  space  between  the 
soul  and  spirit.  The  word  rendered  soul,  properly  means 
the  animal  life — the  seat  of  feelings.  From  it  we  have  the 
term  which  our  Apostle  uses  in  1  Cor.  ii,  14  to  define  a  per- 
son unregenerate — "  But  the  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God  " — Correspondingly  with  this,  the 
word  spirit,  gives  us  the  term  by  which  he  describes  the  re- 
generated— "  But  he  that  is  spiritual  judgeth  (discerneth — 


170  COMMENTARY   ON   THE 

criticisetli)  all  things."  This  movement  divides  also  hoth 
joints  and  marrow.  There  is  allusion  here,  as  in  the  next 
verse,  to  the  operations  of  the  priests  and  Levites  in  cutting 
up  and  thus  preparing  the  sacrifices  fo»  the  altar.  So 
the  all-pervading  essence  of  the  divine  Logos,  exposes  the 
lusts  of  the  carnal  mind,  and  distinguishes  them  from  the 
holy  affections,  and  fits  the  heart  for  being  oflfered  up  an 
acceptable  sacrifice  to  God.  But  (5)  a  necessary  conse- 
quence of  this  omnipresence,  is  an  ability  to  discern  the 
thoughts  and  intents  of  the  heart.  But  this  word  discerner 
means  a  critic :  in  fact  it  is  the  very  word  itself,  which  we 
have  adopted  from  the  Greek  and  in  the  Grecian  sense. 
This  Logos  sits  as  a  judge:  more  than  this,  for  judge  ex- 
presses the  ofiicer  who  may  be  not  active  in  duty ;  but 
critic  includes  the  right  and  capacity  to  judge,  and  the 
active  exercise  of  them.  This  divine  Word  criticises  the 
thoughts  and  intents  of  the  heart.  These  terms  are  not 
synonymous;  but  have  reference,  the  former — thoughts,  to 
the  emotional  activities — the  feelings,  affections,  passions, 
the  latter  intoits,  to  the  intellectual  powers,  the  settled 
judgments  resulting  from  the  activities  of  the  reason,  which 
constitute  the  principles  for  regulating  conduct.  These  lie 
in  the  vicinity  of  the  spiritual  fiiculties.  Dr.  Sampson, 
who  holds  to  the  doctrinal  word  and  repudiates  the  personal 
Logos,  here  sums  up,  thus :  "  What  structure  can  be  more 
fair  and  easy  than  this  ?  God's  word  is  enduring  and  effect- 
ive, and  trenchant,  .  .  .  and  piercing,  .  .  .  and  discrimi- 
nating of  the  passions  and  thoughts ;  and  in  his  (God's) 
sight  there  is  no  creature  that  is  not  manifest."  I  commit 
to  the  reader  his  choice  between  the  two  structures,  after 
stating  the  other  in  similar  terms.  The  Logos — word  of  God 
is  living  and  energetic,  and  all-pervading,  .  .  .  and  piercing 
.  .  .  and  sitting  as  a  critic  of  the  emotions  and  fixed  prin- 
ciples of  the  heart :  and  (which  is  yet  to  be  shown)  is  om- 


EPISTLE   TO   THE    HEBREWS.  177 

niscient — all  things  beiug  before  his  sight : — "  his,"  mean- 
ing the  sight  of  the  person  spoken  of  througliout ;  no  change 
of  person. 

V.  13,  follows  up  the  consequence  of  the  Logos  possessing 
these  fine  attributes.  Omniscience,  in  human  conceptions, 
depends  on  omnipresence ;  and  this,  combined  with  the 
others,  draws  with  it  necessarily  this  knowledge  of  all  the 
creatures.  *'  Neither  is  there  any  creature  that  is  not  mani- 
fest in  his  sight."'  Here  are  two  negatives :  read  very 
literally  the  sense  will  be  very  clear.  "  And  a  creature  is 
not  invisible  before  him." — And  no  creature  is  unmanifest 
in  his  presence.  The  word  implies  a  purposed  invisibility 
— hidden  so  as  not  to  appear ;  the  opposite  of  being  shown, 
exhibited,  held  up  to  view.  The  expression  involves  the 
idea  of  attempt  at  concealment,  such  as  they  put  forth  who 
cry,  "  Fall  on  us  and  hide  us  from  the  face  of  him  that 
sitteth  on  the  throne  and  from  the  wrath  of  the  Lamb." 
But  all  this  is  vain.  And  so  he  expresses  the  sentiment, 
free  from  both  negatives.  No  efibrt  at  concealment  from 
the  Lamb — the  Omnipresent  and  Omniscient  Word  of  God 
as  Judge  can  succeed,  for  "  all  things  are  naked,  and  opened 
unto  the  eyes  of  him  with  whom  we  have  to  do."  The  ad- 
versative "But"  stands  opposed  to  the  assertion  that  there 
is  not  a  creature  invisible  before  him :  On  the  contrary  all 
are  naked,  uncovered  as  the  gymnastic  players — it  is  the  same 
word.  The  other  term  opened  has  divided  the  critics.  Both 
terms  are  taken,  as  I  suppose  after  much  study  and  research, 
from  the  services  of  the  Priests  and  Levites  at  the  altar  of 
burnt-offerings.  The  bullock  is  brought  up  and  felled ;  im- 
mediately he  is  turned  up  so  that  his  neck  is  exposed :  and 
it  is  this  turning  up  of  the  neck,  which  gives  origin  to  the 
verb  here  translated  opened.  We  have  hence  the  noun 
trachea,  as  a  technical  term  in  anatomy — the  windpipe. 
The  exposing  of  the  neck  of  the  animal  gives  full  sweep  to 


178  COMMENTARY   ON    THE 

the  sharp  knife.  The  blood  flows  down  at  the  bottom  of 
the  altar.  The  body  is  then  flayed  and  is  now  Gxjmna — 
naked.  It  is  divided  up,  the  entrails  removed  and  the  flesh 
prepared  for  sacrifice  according  to  the  rules.  And  thus, 
whilst  Paul  illustrates  and  enforces  the  omniscience  of  the 
Logos,  he  also  directs  our  attention  to  the  great  sacrifice  of 
atonement,  the  offering  up  of  which  when  he  cried  "  It  is 
finished"  gives  to  him,  and  secures  for  Him  as  Messiah,  the 
office  of  eternal  Judge  and  the  right  to  execute  its  awful 
functions.  How  wonderfully  appropriate  all  this,  to  the 
Apostle's  exhortation !  Let  us  labor  after  that  Rest ;  let 
us  fear  and  shrink  from  the  dreadful  thought  of  falling 
short ;  for  this  Word  of  God,  who  hath  on  his  vesture  and 
his  thigh  that  fearful  title,  King  of  Kings,  and  Lord  of 
Lords,  is  and  shall  be  Judge  of  the  living  and  the  dead : — 
"  with  whom  we  have  to  do :"  to  whom  we  must  render  our 
account.  I  have  stated  to  the  reader,  that  the  word  Logos 
is  chiefly  used  for  doctrine,  sentiment,  account,  as  here. 
And  1  Pet.  iv.  5,  "  Who  shall  give  account  to  him  that  is 
ready  to  judge  the  living  and  the  dead."  And  Rom.  xiv. 
10, 11, 12 — "for  we  shall  all  stand  before  the  judgment-seat 
of  Christ.  For  it  is  written.  As  I  live  saith  the  Lord,  every 
knee  shall  bow  to  me,  and  every  tongue  shall  confess  to 
God.  So  then  every  one  of  us  shall  give  account  of  him- 
self to  God."  John  v.  22,  23— "For  the  Father  judgeth 
no  man  ;  but  hath  committed  all  judgment  unto  the  Son. 
That  all  men  should  honor  the  Son  even  as  they  honor  the 
Father." 

This  is  one  of  the  most  awful  and  yet  most  glorious  truths, 
dear  reader !  to  which  your  attention  can  be  called.  The 
sacrificed  Lamb  of  God — the  babe  at  Bethlehem  born — the 
God-Man, — he  that  groaned  and  bled  in  Gethsemane  and 
exi)ired  on  Calvary's  cross,  is  King  of  Kings,  Lord  of  the 
Universe,  and  shall  judge  you  and  me  and  all  men  in  the 


EPISTLE   TO   THE    HEBREWS.  179 

day  of  his  glory :  and  oh,  let  earth  rejoice,  the  same  price 
which  he  paid  for  his  right  of  dominion  over  the  universe, 
delivers  our  souls  from  death  and  hell,  and  prepares  us  to 
stand  undismayed  before  his  great  white  throne  —  If  toe 
believe. 

From  this  discussion,  it  is,  we  trust,  made  evident,  that 
there  is  no  power  or  energy,  inherent  in  the  doctrines  of  the 
Bible,  to  convert  the  souls  of  men  from  sin  unto  God. 
"  Is  not  my  word  like  as  a  fire?  saith  the  Lord,  and  like  a 
hammer  that  breaketh  the  rock  in  pieces  ?"  Jer.  xxiii.  29. 
True,  but  the  hammer  must  have  the  strong,  brawny  arm 
of  a  living  man  to  wield  it,  or  the  rocks  will  not  fall  to 
pieces  under  it.  Is  not  the  word  of  God  the  sword  of  the 
Spirit?  True,  but  no  sword  becomes  an  actual  slaughter 
weapon,  only  as  "  it  is  drawn  and  brandished  and  given  into 
the  hand  of  the  slayer."  Ezek.  xxi.  9,  10.  "  Therefore 
have  I  hewed  them  by  the  prophets ;  I  have  slain  them  by  • 
the  words  of  my  mouth  :"  Hos.  vi.  5.  Very  true;  but  who 
did  it?  Not  the  prophets;  not  the  words,  but  the  Lord 
himself  We  admit  and  contend  earnestly  for  the  doc- 
trines of  faith,  as  of  infinite  value  in  the  work  of  salva- 
tion ;  but  only  as  means  and  instruments  in  the  hands  of 
the  Lord.  All  the  iron  of  all  the  mountains,  worked  into 
swords  and  bayonets  and  guns,  could  not  fight  her  battles 
and  defend  the  nation,  without  strong,  living  men.  Let  us 
not  under  the  plea  of  honoring  the  Scriptures  and  the  doc- 
trinal word,  dishonor  the  Personal  Word  and  the  Spirit  of 
all  grace.  "Not  by  might,  nor  by  power,  but  by  my  Spirit, 
saith  the  Lord."  *'  It  is  the  Spirit  that  quickeneth — that 
giveth  life,  the  flesh  profiteth  nothing." 

V.v.  14, 15, 16,  "  Seeing  then  that  we  have  a  great  High- 
priest  that  is  passed  into  the  heavens,  Jesus  the  Son  of  God, 
let  us  hold  fiist  our  profession,"  etc.  Or,  "  Having  there- 
fore a  Great  High-priest  passed  through  the  heavens,"  etc. 


180  COMMENTARY    ON   THE 

It  is  an  inference  from  the  preceding  discussion,  running  as 
far  back  as  iii.  7,  wliere  the  subject  of  the  church's  Rest  is 
introduced,  and  which  results  in  the  grand  inference  of  iv. 
14,  based  upon  the  glorious  fact  of  the  Saviour's  entering 
into  his  rest  and  his  consequent  securing  Rest  to  his  church. 
All  which  are  effects  of  his  finishing  the  works  of  his  mis- 
sion, and  especially  of  his  priesthood.  For  the  foundation 
of  his  kingly  office  depends  on  his  completing  or  making 
himself  perfect  through  sufferings;  ii.  10. 

Remark  the  additional  epithet  to  that  which  is  given  in 
iii.  1.  It  is  a  natural  result  of  his  kingly  office  as  Judge  and 
the  pre-requisites  mentioned  in  v.  12,  13.  He  who  possesses 
these,  may  surely  be  called  a  Great  High-priest.  Hence, 
to  disregard  him,  to  neglect  his  Rest,  to  reject  his  sacrifice 
and  renounce  our  profession,  were  to  bring  upon  ourselves 
a  terribly  aggravated  condemnation. 

2.  The  High-priest's  office  in  detail  will  come  up  here- 
after. We  may  now  merely  say,  there  could  be,  under  the 
Levitical  law,  only  one  at  a  time.  The  corruptions  which 
made  the  office  venal  and  created  a  plurality  of  High-priests 
did  not  change  the  law,  and  our  Apostle  all  along  reasons 
and  illustrates  his  subject  from  the  law  regulating  the  pub- 
lic services.  On  the  great  day  of  atonement,  the  High- 
priest  passed  within — passed  through  the  blue  veil  which 
divided  the  tabernacle  into  two  compartments.  He  was  the 
only  person  ever  permitted  to  pass  through  into  the  Most 
Holy  place,  and  only  on  this  one  day.  Beyond  a  doubt, 
this  symbolized  our  Great  High  Priest  passing  through  the 
visible  heavens  into  the  Most  Holy  place  not  made  by 
hands. 

3.  The  Scriptures  speak  of  three  heavens,  for  Paul  was 
caught  up  to  tlic  third  lieaven — into  paradise.  2  Cor.  xii. 
2,  3  ;  and  here  Jesus  i)asscd  through  the  heavens — and  was 
received  into  glory — and  was  made  higher  than  the  heav- 


EPISTLE   TO   THE    HEBREWS.  181 

ens,  that  is  than  the  visible  expanse,  where  the  sun,  moon 
and  stars  appear ;  the  first  is  the  firmament  or  atmosphere. 

4.  The  name,  "  Jesus,  the  Son  of  God  "  is  here  retained, 
to  keep  up  in  our  minds  his  Mediatorial  character,  as  Sa- 
viour, and  as  God.  On  i.  2  and  ii.  9,  we  have  explained 
these  terms.  Their  connection  with,  "  Great  High  Priest," 
teaches  that  it  is  as  the  God-man,  offering  up  the  sacrifice 
required  of  the  Priest,  that  he  saves  his  people  from  their 
sins  and  secures  the  Rest  of  his  church. 

5.  "  Our  profession " — this  has  been  expounded  already 
— See  on  iii.  1. 

6.  "Let  us  hold  fast" — This  is  again  the  grand  end  of 
the  whole  Epistle.  The  word  is  different  from,  and  stronger 
than  that  in  iii.  6 ;  and  primarily  is  significant  of  physical 
force,  strength  or  power :  and  when  transferred  to  states 
of  mind,  implies  earnest,  unconquerable  attachment  and 
determined  adherence,  so  that  no  power  of  argument,  no 
seductive  influence  of  motive  can  overcome  the  tenacity  of 
purpose  to  retain  its  sentiments  and  belief.  Such  is  exem- 
plified in  tho  Apostles,  when  forbidden  to  preach  Jesus  and 
him  crucified,  they  responded,  "  We  ought  to  obey  God 
rather  than  men" — and  after  they  had  "  been  beaten,  they 
departed  from  the  presence  of  the  council,  rejoicing  that 
they  were  counted  worthy  to  suffer  shame  for  his  name." 
Acts  V.  40,  41.  This  same  holding  fast  has  been  exempli- 
fied by  thousands  of  martyrs  under  Rome  Pagan  and  Rome 
Papal. 

7.  This  strong  language  implies,  that  believers  may  al- 
ways expect  to  endure  violent  attacks,  designed  to  drive 
them  from  their  steadfastness.  Their  adversary  continually 
walketh  about  seeking  whom  he  may  devour.  And  yet,  it 
is  not  his  most  open  violence  that  is  the  most  dangerous. 
His  secret,  covert  assaults,  when  he  assumes  the  garb  of  an 
angel  of  light  and  injects  into  the  mind  the  suggestions  of 

16 


182  COMMENTARY    ON   THE 

unbelief,  under  some  plausible  form  of  virtue,  as  to  our 
mother  Eve,  "Yea!  hath  God  said!"  Can  it  be  possible 
that  He  would  thus  curtail  your  liberty  ?  These  are  the 
attacks  which  require  the  most  vigorous  grasp  of  your  faith. 
Or,  such  as  the  ascendency  of  irreligious  society,  where  the 
name  of  God  and  his  Son  is  treated  with  irreverence,  and 
piety  is  jeered  at  and  mocked,  and  you  are  cowed  and  do 
not  stand  up  for  Jesus.  Take  heed  ;  keep  a  firmer  hold  of 
your  profession.  "  Him  that  denieth  me  before  men,  will  I 
also  deny  befoi-e  my  Father  who  is  in  heaven."  Peter 
trembled  and  denied  his  Lord  with  an  oath,  before  a  servant 
maid  ;  and  having  passed  through  this  fiery  ordeal,  he  after- 
ward, by  abounding  grace,  held  fast  his  profession  with  a 
firm  grasp.  Now  these  multiform  temptations  call  for 
strong  support  and  require  tender  sympathy.  Be  not  dis- 
mayed, for  both  power  and  sympathy  to  direct  it  are  at 
hand. 

V.  15.  "  For  we  have  not  an  High  Priest  which  cannot 
be  touched  with  the  feeling  of  our  infirmities  ;  but  was  in 
all  points  tempted  like  as  we  are,  yd  without  sin."  Here 
note, 

1.  Man's  nature  is  essentially  social.  He  is  not  simply 
gregarious — connected  with  his  species  by  merely  animal 
propensities  :  but  his  intellectual  and  moral  qualities  make 
association  with  his  kind  a  necessity  to  him,  permanent  and 
not,  as  with  the  mere  animal  tribes,  occasional  and  tempo- 
rary. Sympathy  does  not,  indeed,  ignore  animal  feelings, 
but  comprehends  them  as,  however,  an  inferior  part  of  our 
nature.  Sympathy  is  simply  suffering  along  with.  Our 
Apostle,  1  Cor.  xii.  26,  refers  to  this,  "  And  whether  one 
member  suffer,  all  the  members  suffer  with  it ;  or  one  mem- 
ber be  honored,  all  the  members  rejoice  with  it." — And  this 
in  support  of  v.  25 — "Tliat  there  should  be  no  schism  in  the 
body  ;  but  that  the  members  should  have  the  same  care  one 


EPISTLE   TO   THE    HEBREWS.  183 

of  another."  Here  is  almost  a  literal  translation  of  the 
Greek  word  sympathy,  which  we  have  adopted  ;  and  obvi- 
ously it  is  a  modification  of  love — brotherly  love — the 
cement  of  the  social  edifice. 

2.  Observe  the  connecting  link — let  us  never  lose  sight 
of  Paul's  logic  or  we  shall  never  understand  his  language  : 
For  gives  a  reason,  why  we  should  hold  fast  our  profession — 
our,  that  which  is  common  to  us  all ;  which  implies  unity 
in  the  doctrines  professed,  of  which  Christ  crucified  is  the 
centre.  Adhere  firmly  to  the  common  faith,  For,  because, 
amid  all  your  trials  and  sorrows,  you  have  a  sympathizing 
High  Priest :  or  to  render  most  literally — For  we  have  not 
a  Highpriest,  not  able  to  sympathize  with  our  weaknesses. 
The  two  negatives  balance  one  another  and  amount  to  an 
affirmative ;  which  he  immediately  introduces  by  the  adver- 
sative, but  has  been  tempted,  etc. 

3.  The  ability  of  Christ  to  sympathize  with  us  in  our 
trials,  is  based  in  his  humanity :  a  common  nature  is  indis- 
pensable to  a  common  feeling.  An  angel  may  pity  us  and 
be  a  ministering  spirit,  guarding  us  from  evil  and  supplying 
some  of  our  wants,  but  has  not  ability  to  sympathize  with 
us. 

4.  But  more  than  a  common  nature  is  requisite.  There 
must  be  and  have  been  exposure  to  common  trials, — com- 
mon sorrows  and  common  joys.  Thus  we  find  it  in  the 
experience  of  the  present  life.  "  The  heart  knoweth  his 
own  bitterness ;  and  a  stranger  doth  not  intermeddle  with 
his  joy."  Prov.  xii.  10.  And  in  these  cases  the  sorrow  is 
doubled  and  the  joy  is  half  lost ;  and  this  for  want  of  sim- 
ilarity of  experiences.  Therefore,  must  our  High  Priest  be 
exposed  in  all  points  to  temptations  similar  to  those  to 
which  his  people  are  exposed.  So  it  is  with  ourselves.  The 
mother,  from  whom  a  darling  babe  has  never  been  removed 
to  heaven,  cannot,  or  only  very  partially,  enter  into  the 


184  COMMENTARY   ON   THE 

feelings  of  one  that  has  been  thus  afflicted.  "Miserable 
comforters  are  ye  all,"  said  Job  to  his  friends.  They  had 
never  been  in  such  a  furnace  as  he  was  in,  and  they  could 
not  discern  the  smell  of  his  fire,  and  had  no  eyes  to  see  the 
form  of  the  Son  of  God. 

5.  But  there  are  two  points  of  difference  between  us  and 
our  Great  High  Priest.  He  possessed,  indeed,  our  nature 
and  all  its  sinless  infirmities — hunger,  thirst,  weariness, 
liability  to  all  bodily  pains,  to  the  scorn  of  wicked  men 
and  more  wicked  demons,  etc.  But  in  him  was  no  sin,  nor 
liability  to  fall  into  sin.  The  infidel  philosophy  which 
teaches,  that  Christ  must  have  been  fallible  in  order  to  be 
virtuous,  makes  the  heart  of  piety  to  shudder :  but,  of  course 
it  is  a  necessary  part  of  their  system  of  unbelief,  who  do  not 
believe  that  "  This  is  the  true  God " — or  "  that  all  men 
should  honor  the  Son  even  as  they  honor  the  Father,"  or 
that  "  at  the  name  of  Jesus  every  knee  should  bow."  The 
other  point  is,  that  He  passed  through  one  trial  to  which 
none  of  his  people  have  been  subjected  or  ever  can  be :  viz., 
the  trial  of  Gethsemane  and  Calvary.  Here  Ho  was  alone 
— none  were  allowed  to  go  with  Him  and  pray  yonder. 
No! — dear  reader!  you  and  I  shall  never  understand — shall 
we? — what  it  is  to  be  made  sin  and  a  curse — to  drink  such 
a  cup ;  and  held  to  our  lips  by  such  a  hand. 

V.  16.  "  Let  us  therefore  come  boldly  unto  the  throne  of 
grace,  that  we  may  obtain  mercy,  and  find  grace  to  help  in 
time  of  need." 

From  the  greatness  and  consequent  efficiency  of  our 
High  Priest,  the  fulness  of  his  offering  on  our  behalf,  and  the 
lioly,  calm,  spiritual  Rest  which  he  has  secured  in  his  gospel 
Church,  and  from  the  sweet  sympathies  that  shed  tears  at 
the  tomb  of  Lazarus,  let  us  be  encouraged;  yea,  constrained 
to  approach  him  with  childlike  confidence  and  freedom  of 
speech.    Such  is  the  force  of  the  inferential  particle  "  there- 


EPISTLE   TO   THE    HEBREWS.  185 

fore,"  and  of  the  expression  holdhj.  The  phrase  rendered 
"boldly,"  is  the  same  as  that  rendered  "the  confidence"  in 
iii.  6,  so  that  we  need  not  now  delay  on  it. 

In  this  exhortation,  there  is  doubtless  reference  to  the 
ancient  forms  of  the  Hebrew  worship,  the  whole  of  which 
is  expressed  by  the  phrase  "coming  unto  God."  And  we 
may  note, 

1.  The  point  of  approach — "  the  throne  of  grace."  This 
is  symbolized  by  the  Ark  of  the  Testimony.  "And  there 
will  I  meet  with  thee,  and  I  will  commune  with  thee,  from 
above  the  mei'cy-seat."  Ex.  xxv.  22.  This  was  the  most 
sacred  of  all  parts  and  portions  of  the  tabernacle.  It  is  the 
same  in  substance,  and  almost  in  form,  with  Rev.  iv.  1-4 — 
"  behold  a  throne  was  set  in  heaven,  and  one  sat  on  the 
throne."  The  throne  of  mercy  is  surely  a  mercy-seat;  the 
seat  of  him  who  dispenses  mercy.  Approach  to  the  throne 
of  mercy  was  restricted.  The  High  Priest  alone,  and  that 
only  on  one  day  in  the  year,  was  allowed  to  come.  To  all 
others  access  was  prohibited  even  under  peril  of  life.  But 
now  that  the  veil  is  rent  in  twain,  and  the  holiest  of  all  laid 
open,  every  man  for  himself  hath  freedom  of  approach  into 
the  holiest  of  all. 

2.  For  what  purpose?  Certainly  not  for  justice,  although 
justice  and  judgment  are  the  habitation  of  the  Lord's 
throne.  But  to  obtain  mercy,  and  find  grace,  two  matters 
very  nearly  related. 

(1.)  Mercy  is  the  outflow  of  love  to  sinful  beings.     The 

revelation  of  this  divine  quality  to  the  moral  universe,  is  the 

grand  end  of  Christ's  mission.    Rational  creatures  knew  from 

observation  and  experience  what  justice  was ;  and  what  love 

was.     God  had  exercised  this  toward  all  holy  intelligences.; 

and  that  toward  unholy  angels.    But  the  outgo  of  love  toward 

sinners,  was  unknown  even  to  the  glorious  inhabitants  of 

heaven.    This  is  "  the  mystery,  which  from  the  beginning  of 
16* 


186  COMMENTARY   ON   THE 

the  world  hath  been  hid  in  God,  who  created  all  things  by 
Jesus  Christ:  To  the  intent  that  now  unto  the  principalities 
and  powers,  in  heavenly  places  might  be  known  by  the 
Church  the  manifold  wisdom  of  God."  Eph.  iii.  9, 10.  From 
the  Church  below,  the  glorious  inhabitants  of  heaven  re- 
ceived the  knowledge  of  God's  manifold  wisdom.  And  that 
this  wisdom  of  God  is  the  display  of  his  mercy,  is  plainly 
taught,  "  But  we  speak  the  wisdom  of  God  in  a  mystery, 
even  the  hidden  wisdom,  which  God  ordained  before  the 
foundation  of  the  world  unto  our  glory."  1  Cor.  ii.  7. 
"Christ  the  power  of  God  and  the  wisdom  of  God" — i.  24. 
The  way  in  which  justice  is  maintained  and  yet  love  be  exer- 
cised toward  sinners — this  is  the  problem  of  the  universe, 
and  its  solution  is  the  exhibition  of  mercy.  The  root  and 
spring  of  it  is  love  flowing  forth  in  tender  compassion.  The 
word  obtain,  should  be  understood  in  the  sense  of  receive, 
not  of  procuring  by  meritorious  exertion ;  for  it  is  a  gra- 
tuity and  we  can  only  receive  it  as  such. 

(2.)  "And  find  grace."  Grace  is  free  favor:  any  benefit 
received  to  which  there  is  no  claim  of  legal  right.  As  mercy 
is  the  outgo  of  love ;  Grace  is  the  income.  Mercy  regards 
the  origin  or  procession  of  favor ;  Grace  is  its  termination 
or  reception.  The  word  find  is  generally,  in  Bible  usage, 
consequential  on  seeking.  The  shepherd  found  his  sheep 
which  was  lost.  We  have  found  the  Messiah.  Combining 
the  two  we  shall  the  better  find  the  meaning  of  both.  So 
Stephen  says,  "  David  found  favor  with  God,  and  desired  to 
find  a  tabernacle  for  him."  Acts  vii.  46.  "  Fear  not,  Mary  : 
for  thou  hast  found  favor  with  God."  Luke  i.  30.  "  And 
Jesus  increased  in  wisdom  and  stature,  and  in  favor  with 
God  and  man."     In  those  oases /acor  stands  for  grace. 

Wo  must  further  remark  here,  that,  though  the  duty  and 
privilege  of  a  first  approach  to  obtain  renewing  grace,  may 
be   covered    by  this   exhortation ;    yet   the   coming,   here, 


EPISTLE    TO   THE    HEBREWS.  187 

properly  speaking,  is  that  of  Christians  in  a  renewed  devo- 
tion of  themselves  to  God ;  as  the  object  of  the  approach 
defines,  mercy  and  grace  for  seasonable  help — help  in  time 
of  need.  The  duty  urged  is  for  believers,  in  their  daily 
progress  through  the  journey  of  life. 

Here  then  is  abundance  to  supply  all  your  need :  and 
you  have  an  open  door  of  access  into  the  most  holy  place. 
The  Captain  of  your  salvation  hath  gone  before.  Oh  what 
a  glorious  day  was  that,  when  from  the  tomb  of  Joseph  he 
burst  the  bars  of  death ;  when  he  passed  through  yonder 
blue  heavens,  far  beyond  the  stars  of  God.  Oh,  with  what 
thrilling  ecstacy  did  his  unnumbered  retinue  exclaim, 
"  Lift  up  your  heads,  oh  ye  gates ;  and  be  ye  lifted  up,  ye 
everlasting  doors:  and  the  King  of  glory  shall  come  in." 
And  oh  what  commotion  there  was  all  along  the  high  bat- 
tlements, when  the  angelic  throng  responded,  "  Who  is  the 
King  of  glory?"  And  what  glad  emotions  swelled  the 
bosoms,  and  ran  along  the  ranks  of  redeemed  millions,  as 
the  high  response  came  back,  "The  Lord,  strong  and 
mighty,  the  Lord  mighty  in  battle."  And  oh  what  a  vision 
was  that,  when  the  gates  of  light  flew  open  wide,  and  the 
Lord  of  hosts  passed  into  the  third  heaven  and  took  his 
seat  in  the  right  hand  of  his  own  eternal  throne  ! 

And  now  reader !  will  you  and  I  see  him  there  ? 

If  we  have  such  desire,  let  us  remember,  Jesus  is  the 
same  sympathizing  High  Priest  that  he  was  when  he 
brushed  away  the  trickling  tear,  as  he  stood  at  the  tomb  of 
Lazarus  and  sighed  responsive  to  the  sobs  of  Mary  and  her 
sister  Martha.  Let  us  go  to  him  in  the  faith  of  his  sym- 
pathetic humanity,  his  all-sufficient  sacrifice  and  his  eternal 
Godhead. 


CHAPTER  V. 

Verses  1-3. — "  For  every  Higlipriest,  taken  from  among 
men,  is  ordiiined  for  men  in  things  jiertuiniuff  to  God,  that 
he  may  offer  both  gifts  and  sacrifices  for  sins :  Who  can 
have  compassion  on  the  ignorant,  and  on  them  that  are  out 
of  the  way;  for  that  he  himself  also  is  compassed  with  in- 
firmity. And  by  reason  hereof  he  ought,  as  for  the  people, 
so  also  for  himself,  to  offer  for  sins." 

We  have  here  a  brief  description  of  the  priestly  office, 
as  generally  understood  among  men,  but  especially  among 
the  Hebrew  nation.  It  is  introduced  as  an  argument,  en- 
forcing the  preceding  doctrine  of  the  Great  High  Priest's 
sympathetic  character  and  the  blessings  it  results  in,  to  the 
church.  For  so  it  has  always  been  in  Israel ;  the  High 
Priest  must,  in  order  to  make  him  a  sympathizing  friend, 
be  a  man — taken  from — out  from  among  men.  An  angel 
could  not  be  a  High-priest ;  because  he  lacks  the  elements 
necessary  to  sympathy. 

2.  He  is  ordained,  set  up,  made  to  stand  in  an  official 
position.  All  human  society  testifies  to  the  necessity  of 
such  an  office.  Everywhere  and  in  all  times,  there  have 
been  men  set  apart  for  the  conduct  of  religious  services,  a 
part  of  which  has  been  the  ofiering  up  of  sacrifices  to  God. 
The  Hebrew  people  were  not  peculiar.  The  universality 
of  the  office  proves  its  necessity  in  the  judgment  of  the 
race. 

3.  The  priest  is  set  up  for  moi :  in  tlie  room  and  place 
of  men  ;  to  act  for  tlieir  benefit  and  in  their  stead.  This  is 
the  very  thing  meant  by  office ;  and  is  true  in  the  same 

188 


EPISTLE   TO   THE   HEBREWS.  189 

sense  in  civil  affairs.  The  civil  officer,  in  every  depart- 
ment, is  a,  public  servant,  appointed,  set  up,  established,  or- 
dained— it  matters  little  what  the  word  may  be ;  the  idea 
is  one  and  the  same — he  is  a  person  whose  duty  is  to  act 
and  do  certain  things  for  the  people,  in  their  name  and 
behalf.  The  style  or  title  of  office,  will,  in  all  cases,  civil 
and  religious,  depend  upon  the  matters  entrusted  to  him. 
Common  sense  dictates,  that  the  official  title  should  be  de- 
scriptive of  its  duties. 

4.  The  priest's  field  of  labor  lies  within  the  sphere  of  re- 
ligion— things  pertaining  to  God.  This  is  a  very  general 
description,  and  is  equally  applicable  to  those  that  minister 
in  religious  affairs  among  heathen  nations,  and  among  those 
possessing  a  knowledge  of  the  truth.  The  priests  of  the 
true  religion  stand  between  the  living  and  the  dead,  and 
point  out  the  way  of  acceptable  approach  to  the  Holy  One. 

5.  The  Apostle  divides  the  duties  into  two  classes.  He 
is  ordained,  in  order  that  he  may  bring  forward,  both  gifts, 
and  sacrifices  for  sin.  By  gifts  are  meant  all  off*erings  of 
acknowledgment,  and  thanksgiving.  Such  as  vegetable  pro- 
ducts, whose  presentation  is  a  natural  expression  of  fealty 
and  gratitude.  So  Cain  offei'ed,  but  he  neglected  the  other 
class ;  and  therefore  was  rejected  ;  because  he  did  not  con- 
fess his  faith  in  the  suffering  Saviour.  His  was  an  offering 
and,  in  itself,  not  objectionable  :  but  he  brought  forward  no 
sacrifice — no  living  animal  to  be  slain,  as  a  confession  of 
his  own  life  being  forfeited  by  sin,  and  of  his  hope  not- 
withstanding, that  he  should  himself  be  saved  from 
death,  by  the  death  of  the  promised  seed.  There  is  an  ex- 
ceedingly small  defect  in  our  translation  here  :  viz.,  the 
omission  of  a  comma  after  the  word  gifts.  For  sacrifices 
are  bloody  offerings  for  sins  ;  and  ought  not  to  be  intimately 
connected  with  gifts.  It  should  read  "  both  gifts,  and  sac- 
rifices for  sins." 


190  COMMENTARY    OX   THE 

6.  This  human  High  priest  is  able  to  bear  uith  moderated 
passion — in  the  margin, — "  reasonably  bear  with  " — "  have 
compassion"  does  not  express  all  the  word  signifies.  The 
two  classes  to  whom  this  compassion  is  extended,  will  en- 
able lis  to  understand  the  idea :  viz.,  the  ignorant  and  the 
erring.  A  teacher's  patience  is  constantly  put  to  severe 
trial,  by  the  inattention,  heedlessness  and  stupidity  of  his 
])npils.  Paul  himself  gives  us  an  example,  where  he  com- 
plains, V.  11-14,  of  their  slowness  to  learn.  The  other  class, 
tlie  erring — "them  that  are  out  of  the  way — them  who 
have  been  led  astray."  Both  these  weary  the  patience  and 
exhaust  the  forbearance  of  such  as  are  officially  burdened 
with  the  watch  and  care  for  them.  The  position  laid  down 
is,  that  the  human  High  priest  is  able  to  check  his  rising  im- 
patience and  restrain,  within  due  moderation,  his  passion 
toward  both  classes,  forasmuch  as  he  himself  also  is  wrapped 
round  xvlth  infirmity. 

We  have  had  these  infirmities,  which  are  here  spoken  of 
as  a  garment  in  which  our  bodies  are  wrapped,  when  dis- 
cussing V.  15,  above,  and  need  not  now  delay  on  the  word. 
We  learn  hence  the  duty  of  gentle  dealing  with  the  ignorant, 
and  even  with  the  froward.  Let  us  bear  one  another's  bur- 
dens and  so  fulfil  the  law  of  Christ.  And  especially  let 
ministers  of  the  gospel,  and,  indeed,  all  teachers  of  that 
which  is  good,  remember  the  days  of  their  own  folly  and 
perversity,  and  so  exercise  patience  and  long  suffering. 

7.  But  neither  is  folly  nor  erring  from  the  way  harndess. 
In  exercising  and  restraining  our  own  feelings  and  repress- 
ing our  own  infirmity,  we  do  not  the  less  condemn  them 
and  theirs.  This  wrapper  of  infirmity  is  still  a  sin  :  and  on 
its  account,  the  priest  compassed  with  it,  lies  under  obliga- 
tion to  offer  sacrifices  for  sins.  And  by  reason  hereof. — And 
on  account  of  ihi.s — \.e.,this  iifirmiiy;  he  ought — he  is  under 
obligatiou  to  offer  sacrifice  for  sin  ;  first  for  himself;  then  for 


EPISTLE   TO   THE    HEBREWS.  191 

the  people.  Lev.  ix.  7. — "  offer  thy  sin-offering  and  thy 
burnt  offering,  and  make  an  atonement  for  thyself,  and  for 
the  people,  and  offer  the  offering  of  the  people,  and  make 
an  atonement  for  them." 

8.  Thus  are  we  taught,  that  sin  in  God's  people,  yea, 
even  in  the  human  High  priest  may  and  doth  often  occur. 
The  idea  of  sinless  perfection  is  a  figment  gendered  by  some 
philosophical  crotchet  of  peculiar  definition  of  law.  It  is 
never  entertained  by  any  true  christian  when  on  his  knees 
before  his  Maker.  Such  an  one,  in  such  a  position,  always 
feels  the  need  of  confessing  his  sin,  and  for  himself  offering 
anew  his  sacrifice  to  God. 

We  also  learn  that  the  sins  and  infirmities  of  chi'istians, 
long  after  conversion,  be  it  supposed,  are  not  less  hateful 
before  God,  than  sins  before  conversion  ;  and  nothing  but 
constant  reversion  to  the  blood  of  sprinkling  can  keep  a 
pure  conscience  before  the  Lord. 

Such  are  the  qualities  and  requirements  in  the  human 
High  priest ;  and  all  of  them  typical — mere  shadows — dim 
representations  of  the  substance  who  is  our  great  High- 
Priest.  The  multitudinous  sacrifices  of  the  Levitical  law, 
all,  probably,  except  the  Priest's  offering  for  himself,  point 
to  Christ.  And  thus  we  approach  the  grand  topic  of  the 
Epistle — the  High-Priesthood  of  Messiah.  Like  any  other 
Highpriesthood,  it  was  not  voluntarily  assumed,  without 
any  due  appointment. 

V.v.  4-6.  "  And  no  man  taketh  this  honor  unto  himself, 
but  he  that  is  called  of  God,  as  ivas  Aaron.  So  also  Christ 
glorified  not  himself  to  be  made  an  High  Priest ;  bdt  he 
that  said  unto  him.  Thou  art  my  Son,  to-day  have  I  be- 
gotten thee.  As  he  saith  also  in  another  place,  Thou  art 
a  Priest  for  ever,  after  the  order  of  Melchisedek." 

Here  1.  Note  the  tense;  it  is  present — no  man  taketh. 
He  speaks  of  the  Aaronic  Priesthood,  not  as  it  was  cor- 


li)2  COMMENTARY   ON   THE 

ruptly  interfered  with  in  his  own  clay  ;  but  as  it  is  appointed 
and  settled  in  the  law.  A)id  not  any  one  rcceiveth  this  honor 
to  himself.  It  is  an  indefinite  negative,  and  is  universal,  but 
with  its  own  included  exception. 

2.  Thix  honor.  The  Priest's  office  in  all  ages,  has  been 
held  in  reverential  regard.  So  deeply  rooted  in  the  hu- 
man mind  is  this  feeling  and  judgment,  that  even  great 
corruption  and  disgraceful  conduct  in  the  personal  officials, 
fail  to  destroy  the  inherent  respect  men  retain  for  it.  This 
stands  out  prominently  in  the  cases  of  Eli's  sons  and  the 
Popes  of  Rome.  Difficult  would  it  be,  to  find  examples  of 
more  horrible  depravity;  and  yet  the  Aaronic  priesthood 
was  not  abandoned ;  and  the  Papacy — that  great  ulcer  on 
the  body  politic,  is  not  utterly  cut  out  to  this  day.  Priest- 
hood, indeed,  there  is  none  properly  speaking,  nor  can 
be  now  on  earth.  For  no  sacrifice  remains  to  be  offi^red 
up :  the  pretence  of  such  offi^ring  now,  is  blasphemy  and 
rebellion  against  our  Great  High  Priest;  for  it  formally 
repudiates  the  perfection  of  his  sacrifice.  Still,  some  of  the 
services  attached  to  the  office  remain  and  devolve  upon 
those  who  now  stand  and  minister  between  the  living  and 
the  dead.  And  accordingly  Paul,  speaking  of  church  offi- 
cers, orders,  "  Let  the  elders  that  rule  well  be  counted  wor- 
thy of  double  honor" — 1  Tim.  v.  17.  "I  will  give  thee  a 
mouth  and  wisdom,  which  all  your  adversaries  shall  not  be 
able  to  gainsay  or  resist."  Doubtless  the  redemption  of 
this  promise  it  is,  that  wrests  tokens  of  respect  and  honor 
to  the  ministers  even  from  the  most  inveterate  haters  of 
religion. 

3.  Doubtless,  also,  we  may  api>ly  the  principle  of  modesty 
and  self-distrust,  here  exemplified,  to  the  servants  of  the 
Church  in  our  own  day.  A  sad  time  will  or  would  it  be, 
for  the  Church  when  and  if  men  shall  call  themselves  into 
the  sacred  office ;  selecting  it  as  a  profession,  on  the  same 


EPISTLE    TO   THE    HEBREWS.  193 

priiici2)les  as  are  practiced  iu  selecting  the  pursuits  by  which 
they  are  to  make  their  living.  A  call  to  the  sacred  office 
now  is  as  really  from  God  as  was  that  of  Aaron,  and  woe 
to  that  man  who  runs  unsent. 

4.  Aaron's  call.  Exod.  xxviii.  1.  "  And  take  thou  unto 
thee  Aaron  thy  brother,  and  his  sons  with  him,  from  among 
the  children  of  Israel,  that  he  may  minister  unto  me  in  the 
Priest's  office."  The  vocation  of  Aaron  was  not  imme- 
diate and  direct,  but  mediate  through  Moses,  who  as  God's 
vicegerent  instituted  the  entire  system :  but  it  was  not  for 
that  reason,  the  less  a  divine  vocation. 

5.  Here  is  a  strong  point  of  resemblance  between  the  two 
dispensations :  both  Priesthoods  are  of  divine  authority. 
"  So  Christ  glorified  not  himself  to  be  made  an  High  Priest." 
He  received — he  accepted  the  office  willingly,  as  it  was 
tendered  to  him.  The  tender  was  made  by  the  same  who 
said  to  him,  "Thou  art  my  Son,  this  day  have  I  begotten 
thee."  On  i.  5,  we  have  seen  what  this  implies.  Its  rele- 
vancy to  this  case,  lies  in  the  simple  fact  of  its  proving  his 
Godhead  and  equality  of  nature  with  the  Father.  It  is 
the  same  who  testified  to  his  eternal  Sonship,  who  also  testi- 
fies to  his  eternal  Priesthood.  Christ  did  not  glorify  him- 
self, but  the  same  who  said,  Thou  art  my  Son,  He  glorified 
him  to  be  made — by  making  him  a  High  Priest — a  Great 
High  Priest.  And  the  next  quotation  from  Ps.  ex.  4, 
"  Thou  art  a  Priest  for  ever  after  the  order  of  Melchisedek." 
This  is  quoted  here  sim2:>ly  as  proof  of  the  appointment  by 
God  the  Father.  The  Psalm,  it  is  most  abundantly  evi- 
dent, is  wholly  Messianic ;  and  being  so  recognized  by  the 
Hebrews,  would  of  course  be  conclusive  of  the  fact  of  Mes- 
siah's Priesthood,  and  of  its  being  by  the  same  divine  au- 
thority with  that  of  Aaron,  yet  more  direct  and  immediate. 
Of  Melchisedek  and  the  parallel  between  his  Priesthood 
and  Christ's  we  shall  treat  when  we  come  to  Chap.  vii. 

17 


194  COMMENTARY   ON   THE 

V.v.  7-9.  "  Who,  in  the  days  of  his  flesh,  when  he  had 
offered  up  iirayers  and  supplications,  with  strong  crying 
and  tears,  unto  Ilim  that  was  able  to  save  him  from  death, 
and  was  heard  iu  that  he  feared  ;  though  he  were  a  son, 
yet  learned  he  obedience  by  the  things  which  he  suffered." 
These  two  verses  constitute  one  sentence :  who  is  the  only 
proper  nominative  case  and  is  connected  with  learned,  the 
only  verb  iu  the  sentence.  Who  learned  obedience,  is  the 
one  formal  proposition.  But  all  this  discussion  regards 
him  as  our  Higli  Priest,  and  we  must  keep  this  constantly 
iu  our  minds.  The  seventh,  eighth  and  ninth  verses  are  a 
compend  of  the  whole  services  of  Christ  as  our  Priest,  cov- 
ering the  entire  field  of  his  sufferings.  Let  us  keep  the 
proposition  as  our  leading  star — He  learned  obedience. 
Then  we  have  adjuncts  or  subordinate  points.  1.  The  time. 
2.  The  accomplishment.  3.  Subordinate  accompaniments. 
4.  To  whom  offered.  5.  Having  been  heard.  6.  The  rea- 
son. 7.  The  apparent  inconsistency  of  all  this  with  his 
relations  to  God.  8.  His  learning  obedience,  and  9.  The 
means  or  instrumentalities  of  his  learning. 

1.  The  time — in  the  days  of  his  flesh:  not  the  period  of 
his  incarnation,  or  union  of  his  own  divine  nature  with 
humanity.  It  indeed  is  comprehended  within  this  period, 
but  covers  a  very  small  portion  thereof.  For  this  union 
still  exists  and  will  exist  forever.  The  God-Man  now  lives 
and  reigns.  But  these  days  are  the  days  of  his  infinnity ; 
when  he  was  exposed  to  hunger,  thirst,  temptations  and  all 
soi-rows  and  afflictions :  these  covered  the  portion  of  time 
from  his  birth  until  he  cried,  "  It  is  finished."  Now  the 
agony  is  over — all  infirmities  are  ended. 

2.  Who,  having  offered  up  prayers  and  supplications. 
These  accompanied  and  formed  a  part  of  the  means  of  his 
learning  obedience.  The  same  word  is  used  here  as  is  used 
to  describe  the  offering  of  sacrifice;  which  some  seize  upon 


EPISTLE   TO   THE    HEBREWS.  195 

as  occasion  to  deuy  the  reality  of  his  offering  himself  as  a 
sacrifice  to  God  :  as  if  the  performance  of  one  part  of  tlie 
Priest's  office  duty,  could  constitute  a  proof  that  the  other 
could  not  be  pei'formed.  Christ  offered  up  prayers,  there- 
fore he  did  not  offer  up  a  sacrifice !  This  is  weak :  the 
same  class  affirm  that  his  offering  himself,  takes  place  only 
in  heaven  where  he  offers  himself  as  our  advocate.  But 
this  offering  is  during  the  days  of  his  flesh — his  sorrowful 
humiliation. 

"Prayers  and  supplications."  These  terms  refer  to  the 
two  classes  into  which  all  prayers  are  divided,  viz.,  suppli- 
catory and  deprecatory.  Prayer  is  the  offering  up  of  desires 
to  any  person  conceived  to  be  able  and  willing  to  hear  and 
answer.  All  desires  are  either  for  the  removal  of  evil,  or 
the  procuring  of  good.  The  word  here  translated  prayers, 
generally  but  not  always,  expresses  the  latter — desires  for 
some  good — supplication.  The  other  word  is  deprecatory — 
cries  out  for  the  prevention  or  removal  of  evils.  The  for- 
mer part  of  the  Lord's  prayer,  properly  so  called,  the  sev- 
enteenth chapter  of  John,  is  supplicatory :  the  latter  part 
from  V.  15  to  the  end  is  deprecatory. 

3.  The  subordinate  accompaniments, — strong  crying  and 
tears.  He  does  not  refer  to  particular  passages  of  the  Old 
Testament,  to  show  that  such  must  be  the  experiences  of  the 
promised  Messiah  :  no  doubt  his  language  would  suggest 
this  to  the  minds  of  his  brethren.  They  would  think  of 
Ps.  xxii.  1 :  "  My  God,  my  God,  why  hast  thou  forsaken 
me  ?  Why  art  thou  so  far  from  helping  me,  and  from  the 
words  of  my  roaring?" — v.  19,  "But  be  not  far  from  me, 
O  Lord ;  O  my  Strength,  haste  thee  to  help  me."  Indeed 
the  first  half  of  the  psalm  is  deprecatory.  And  so  Ps. 
xxxviii.  8,  "  I  roared  by  reason  of  the  disquietness  of  my 
spirit" — and  v.  21,  22,  "Forsake  me  not,  O  Lord;  O  my 
God,  be  not  far  from  me.     Make  haste  to  help  me,  O  Lord 


196  COMMENTARY   OX   THE 

my  salvation."  Ps.  xlii.  3,  "  My  tears  have  been  my  meat 
day  and  night,  wliile  they  continually  say  unto  me,  Where 
is  thy  God?" — and  vi.  6,  "I  am  wearj'  with  my  groaning; 
all  the  night  make  I  my  bed  to  swim ;  I  water  my  couch 
with  my  tears."  And  his  sorrows  were  greatly  multiplied 
— "  a  man  of  sorrows  and  acquainted  with  grief."  And  at 
the  grave  "  Jesus  wept." 

4.  To  whom  were  these  offered  ?  "  Unto  Him  that  was 
able  to  save  him  from  death."  The  Gethsemane  scene  may 
come  in  here,  as  illustrative  of  the  last  topic  as  well  as  this. 
The  Apostle  describes  the  person  addressed  in  prayer,  by  a 
circumlocution,  naming  the  attribute  to  which  the  eye  of 
faith  is  directed  ;  ability  to  save  him  from  death.  "  Oh  my 
Father,  if  it  be  possible,  let  this  cup  pass  from  me."  Here 
is  an  appeal  to  a  Father's  love.  This  Son,  who  always  did 
the  will  of  his  Father ;  who  came  on  this  very  mission  in 
obedience  to  his  Father's  appointment;  who  was  holy, 
harmless,  undefiled  and  separate  from  sinners ;  this  meek, 
submissive  and  well-beloved  Son,  in  tears  and  sweat  and 
agony  and  blood,  cries  unto  that  Father;  and  for  what? 
His  prayer  is  deprecatory,  "  that  this  cup  might  pass." 
The  condition  thrown  in  here — if  it  be  possible,  reminds  us 
of  a  distinction  as  to  the  matter  of  prayer;  viz.,  what  is  ab- 
solutely promised — what  comes  clearly  within  a  covenant 
promise,  we  may  pray  for  absolutely;  but  what  is  con- 
ditioned we  may  pray  for  only  under  the  condition.  The 
reason  is,  because  promise  is  the  limit  of  prayer. 

We  have  no  right  to  anything  from  God,  but  what  He 
has  promised  to  bestow.  INIan  forfeited  all  claim  upon  the 
divine  beneficence,  by  his  breach  of  the  covenant  God  made 
with  him  at  first:  and  unless  there  be  a  restoration  of  the 
Ibi  feituro,  l)y  a  new  covenant,  there  is  no  ground  for  prayer. 
This  does  not  mean,  that  every  particular  object  of  desire 
must  have  a  particular  promise,  but  only  that  everything 


EPISTLE   TO   THE    HEBREWS.  197 

for  which  we  pray,  must  come  within  the  compreheusion 
of  some  general  promise. 

This  prayer  was  offered  to  "  him  wlio  was  able  to  save 
him  from  death."  Now  what  death  ?  It  could  not  be 
merely  the  dissolution  of  the  connection  between  soul  and 
body — natural  death.  For  Paul  says  he  was  heard — his 
prayer  was  granted.  But  he  did  die,  and  therefore  escape 
from  this  death  could  not  be  the  thing  prayed  for.  More- 
over, what  was  there  in  this  death  so  horrible  to  him  ?  Had 
he  less  fortitude  or  moral  heroism  than  the  thief  beside 
him  ?  And  did  he  die  only,  as  some  say,  to  attest  the  sin- 
cerity of  his  belief  in  his  doctrines  and  to  give  an  illustrious 
example  of  meekness  and  patience  under  suffering  ?  Could 
he  not  do  all  this  without  tears  and  groans  and  bloody 
sweat?  Where  is  the  fortitude  here?  Is  this  setting  a 
heroic  example  ?  When  Paul  was  about  to  be  offered  up, 
he  manifested  no  such  symptoms  of  shrinking — he  stood 
firm — "  I  am  now  ready  to  be  offered,  and  the  time  of  my  de- 
parture is  at  hand — henceforth  there  is  laid  up  for  me  a  crown 
of  righteousness."  There  also  stood  Peter ;  the  prophets ; 
the  martyrs  by  thousands.  Verily,  if  Christ  died  onlj"^  to 
testify  the  truth  of  his  own  doctrine  and  give  an  example 
of  patience  and  fortitude,  I'll  turn  my  back  on  the  Son  of 
God  and  enroll  my  name  among  the  followers  of  Paul. 
But  if  in  very  deed  the  iniquities  of  us  all  were  laid  on 
Him  :  if  all  that  is  horrible  in  the  curse  of  God : — all  that 
is  fearful  in  the  wages  of  sin ;  if  all  these  condensed  to  a 
single  point  were  bearing  down  upon  his  holy  soul — if  in- 
deed the  Spirit  of  God  was  offering  that  soul  an  offering — a 
burnt-sacrifice  for  sin,  then  may  we  contemplate  with  deep 
reverence,  awe  and  amazement  the  "  Man  of  Sorrows." 
This  then  is  the  death  that  stood  in  all  his  horrid  shapes 
before  the  humanity  of  Jesus.  "  Fear  came  upon  me,  and 
trembling,  which  made  all  my  bones  to  shake.  Then  a 
17* 


198  COMMENTARY   ON   THE 

spirit  passed  before  ray  face ;  the  hair  of  my  flesh  stood  up : 
it  stood  still,  but  I  could  not  discern  the  form  thereof;  an 
image  was  before  mine  eyes,  and  there  was  silence,  and  I 
heard  a  voice."  Job  iv.  14-16.  A  thousand  times  more 
terrific  than  this  horrible  vision  of  Eliphaz,  faced  the  im- 
maculate humanity  of  the  Lord  Jesus  on  that  night  of 
sorrows. 

5.  Having  been  heard:  and  6.  The  reason — in  that  he 
feared.  Great  difficulty  has  gathered  around  these  topics. 
The  phrase,  in  that  he  feared  may  mean  a  holy,  sacred 
reverence ;  or  it  may  mean  merely  a  natural  fear  of  dis- 
tress ;  which  is  but  the  activity  of  self-love ;  and  is  an 
infirmity,  harmless  in  itself,  and  only  blamable  when  in  ex- 
cess. This  I  think  the  better  opinion.  If  this  be  adopted, 
then  the  desire  contained  in  this  deprecatory  prayer  is,  not 
escape  fi'om,  or  the  avoidance  of  death  by  crucifixion,  which 
he  knew  he  must  suffer;  but  deliverance  from  the  awful 
agonies  of  the  curse.  Perhaps  it  may  not  offend  thee,  thou 
bleeding  Lamb,  if  a  poor  worm  of  the  dust  should  say,  thy 
humanity  did  shrink  in  terror  from  the  curse :  it  obeyed 
that  universal  law  of  living  existences,  by  which  they  can- 
not consent  to  their  own  destruction  ;  for  if  they  could,  their 
punishment  were  an  impossibility.  Oh,  is  it  not  so?  Did 
not  thy  human  will  shrink  from  and  resist  the  terrors  of 
divine  wrath  ;  and  yet  thou,  Messiah,  didst  say,  "  Neverthe- 
less, not  my  will,  but  thine  be  done"?  But,  dear  reader! 
do  you  not  see  still  a  great  difficulty?  If  the  conditioned, 
deprecatory  prayer  was  only  the  outgo  of  the  law  of  life — 
humanity  shrinking  from  the  unspeakable  agony,  how  can 
it  be  said  he  was  heard?  Was  he  not  to  be  made  perfect 
through  sufterings?  (ii.  10),  and  did  he  not  drink  the  cup 
until  he  could  say  in  truth,  "It  is  finished"?  How^  then 
Avas  he  heard  ?  First,  an  angel  strengthened  him ;  how  ? 
strengthened  his  Godhead !     If  not,  it  must  have  been  his 


EPISTLE   TO   THE    HEBIIEWS,  199 

huraauity,  and  so  Paul  says,  2  Cor.  xiii.  4 — "  he  was  cruci- 
fied through  weakness" — infirmity:  and  so  strengthened  it, 
that  it  did  endure  the  whole  weight  of  God's  wrath  due  to 
us  for  sin — drink  the  whole  contents  of  the  cup.  If  the  cup 
of  divine  wrath  is  exhausted  ;  if  all  the  anguish  has  been 
endured  that  God  saw  was  required  to  vindicate  his  own 
eternal  justice,  what  then  ?  If  he,  whose  human  soul  and 
body  endured  it,  has  still  that  soul  and  body  in  union  with 
Himself,  then  inevitably,  according  to  the  nature  of  im- 
mutable justice,  that  body  must  arise  from  its  rocky  bed, 
and  that  soul  must  emerge  from  the  dark  gloom  of  the 
curse  into  the  glory  of  an  endless  Rest.  Has  not  the  Father 
heard  his  prayer  ?  Has  not  He  saved  him  from  death  ? 
Not,  indeed,  from  a  conflict  with  the  powers  of  darkness 
and  of  death;  nor  from  fearful — from  inconceivable  anguish 
in  that  conflict.  But  has  He  not  saved  him  from  death 
itself,  and  from  all  the  agonies  thereto  belonging ;  and  made 
him  victor  over  all  the  agonies  of  death  and  all  the  terrors 
of  the  curse  ? 

7.  The  apparent  inconsistency  of  all  this  with  his  rela- 
tions as  the  Son  of  God.  Though  he  ivere  a  Sou — This  is 
the  same  Sonship  as  we  had  in  chap.  i.  2.  How  God  the 
Son  should  thus  suffer ;  and  especially,  which  is  the  point 
here,  how  he  should  learn  obedience  through  sufferings,  is 
our  present  difficulty.  Our  discussion  on  ii.  10  meets  most 
of  this.     The  point  remaining  is  our 

8.  Note.  His  learning  obedience.  One  great  occasion  of 
misunderstanding  with  those  who  deny  the  divinity  of  Christ, 
is  their  refusing  to  allow,  even  for  illustration,  the  hypothesis 
of  two  natures  in  the  one  person  of  Messiah.  Some  things 
are  proper  to  his  Godhead ;  some  to  his  humanity.  From 
John  ii.  52,  we  learn,  that  "  Jesus  increased  in  wisdom  and 
stature,  and  in  favor  with  God  and  man."  Hence  the 
inference,  he  cannot  be  God,  for  it  is  absurd  to  suppose  that 


200  COMMENTARY   ON   THE 

God  grows  ami  increases  in  knowledge.  This  is  begging 
the  question — If  he  is  human,  he  is  not  divine.  If  he  is 
divine  he  is  not  human.  But  every  child  will  understand, 
that  this  growth  in  wisdom  and  stature  refers  to  his  human 
nature.  No  one  supposes  that  the  humanity  is  omnipotent, 
or  omniscient,  or  omnipresent.  If  then  the  man  Jesus 
was  not  omniscient,  but  acquired  knowledge  by  ex{)e- 
rience  in  his  youth,  wherein  lies  the  difficulty  in  more 
advanced  years  ?  Why  should  he  not  come  by  experience 
to  acquire  wisdom  ?  Do  not  men  now,  gain  experimentally 
knowledge  of  good  and  of  evil  far  on  in  old  age  ?  Beyond 
a  doubt,  the  Mediator — the  God-man  is  omniscient;  but 
equally  undoubted  and  obvious  is  the  truth,  that  he  did  not 
know  the  physical  pains  of  crucifixion  by  experience  until 
he  was  nailed  on  the  cross.  Just  so  our  first  parents  became 
wise  by  their  folly.  They  gained  knowledge  of  good  and 
evil  by  their  melancholy  experience.  Theoretically  they 
knew  evil  before,  but  now  they  knew  it  in  a  different  sense. 
So  our  Lord  having  offered  up  prayers,  and  having  been 
heard  when  he  cried  under  the  hidings  of  his  Father's  coun- 
tenance, learned  submission  to  his  will  by  an  experience 
unknown  to  him  before.  Humanity  was  never  before  so 
placed  face  to  face  with  the  curse  of  God  :  never  had  such 
a  cup  been  put  into  such  hands  before.     And  this  is  our 

9th  remark.  The  instrumentality  of  this  instruction  in 
lessons  of  submission  :  he  learned  obedience  by  the  things 
which  he  suffered.  God  schools  his  children  in  a  great 
variety  of  methods.  Prosperity  and  adversity ;  sickness 
and  health  ;  joy  and  sorrow — in  short,  he  makes  all  things 
work  together  for  good  to  them  that  trust  in  him  ;  who  are 
the  called  according  to  his  purpose.  And  as  it  is  with  his 
adopted  children  ;  so,  pre-eminently  with  his  only  begotten 
and  well  beloveil  8on.  His  hunumity,  like  that  of  the  first 
Adam,  was  compassed  with  infirmities  ;  otherwise,  he  could 


EPISTLE   TO  THE   HEBREWS.  201 

not  have  sympathized  with  us,  obeyed  for  us,  set  us  the  ex- 
ample of  progress  in  knowledge  by  diligence,  of  patience 
under  trials  and  of  sufferings  unto  death.  And  thus  we 
enter  upon  the  comprehensive  statement  in, 

V.  9.  "  And  being  made  perfect,  he  became  the  Author 
of  eternal  salvation,  unto  all  them  that  obey  him :" 

This  being  made  perfect,  is  the  same  which  we  had  in  ii. 
10,  It  is  equivalent  to  the  exclamation — It  is  finished.  It 
was  affirmed  to  be  consistent  with  God's  character,  as  the 
Creator  and  Governor  of  the  universe,  to  make  the  Leader 
of  the  way  of  salvation,  perfect  through  sufferings.  That 
Leader  declared  on  the  cross,  that  this  was  done ;  and  here 
Paul  using  the  same  verb,  but  in  the  passive  participle, 
says,  "  And  being  made  perfect" — And  he  finished  became — 
was  and  is  the  cause  of  eternal  salvation.  We  have  here, 
condensed,  the  whole  substance  of  the  Great  High-Priest's 
work ;  the  discussion  of  which,  in  detail  and  in  comparison 
with  the  Priesthood  of  the  Old  Testament  times,  runs  on 
through  the  tenth  chapter.  We  are  now  required  only  to 
point  out  the  connection  between  this  priestly  consummation 
or  perfection,  and  the  eternal  salvation  that  follows,  and  to 
inquire  unto  whom  it  follows. 

1.  The  author — the  cause  :  in  ii.  10 — he  is  called  the  Cap- 
tain of  their  Salvation — their  leader  of  the  Way.  The  prac- 
tical guide,  referring  to  events  subsequent  to  the  matter 
expressed  by  this  word  Author  or  cause,  which  carries  us 
back  to  the  ground  work  or  foundation  on  which  the  other 
rests.  Cause  is  uniform  and  necessary  antecedent ;  its  cor- 
relate, effect,  is  uniform  and  necessary  consequent.  This 
metaphysical  definition  is  "here  applicable  ;  the  active  obedi- 
ence and  passive  endurance  of  our  High-Priest  is  an  ante- 
cedent indispensable  to  Salvation  eternal.  The  inevitable 
consequent  of  it  is  this  salvation  :  it  is  an  effect  from  the 
preceding  cause — it  follows  by  a  necessity  absolute  in  the 


202  COMMENTARY   ON  THE 

very  nature  of  God's  eternal  justice.  Yet  is  it  limited  to 
believers — to  all  them  that  by  practical  obedience  evince 
its  preparation  for  them.  We  have  then  the  three  items 
here,  1.  The  cause  of  eternal  salvation  is  the  finished  or 
perfected  High-Priest.  2.  The  effect  from  this  cause  fol- 
lows upon  them  for  whom  he  is  the  Captain.  3.  The  rela- 
tionship to  Him,  which  ensures  the  effect  of  his  work  upon 
them.  4.  But  an  antecedent  idea  to  all  these  is  presupposed 
all  along  ;  they  are  lost.  Without  this  the  whole  is  a  mere 
absurdity.  Christ  came  not  to  call  the  righteous,  but  sin- 
ners to  repentance.  They  that  are  whole,  hale,  sound  and 
healthy,  need  not  a  physician,  but  they  that  are  sick  do. 
This  last,  were  we  about  to  discuss  in  detail,  would  be  first 
in  order  and  would  lead  us  to  consider  the  first  covenant — 
that  with  Adam,  his  fall  and  ours  in  him.  But  this  is  as- 
sumed, as  conceded. 

1.  A  cause  may  be  meritorious  and  efficient,  and  essen- 
tially procuring  its  effect :  or  it  may  be  incidental,  opening 
up  and  affording  opportunity  for  the  effect  to  follow.  In 
this  last  sense,  it  should  be  rather  called  occasion.  As 
"  David  occasioned  the  death  of  the  priests,"  1  Sam.  xxii.  12. 
But  in  this  place,  the  highest  and  strongest  sense  must  be 
adhered  to.  Christ  has  not  merely  occasioned  this  salva- 
tion :  opened  the  door,  so  that  man  may  save  himself.  He 
has  not,  by  his  being  perfect,  purchased  a  new  trial  and 
given  men  a  new  chance  for  their  lives.  He  is  the  Surety 
of  a  better  covenant  than  this.  His  authorship  is  efficient 
and  makes  the  salvation  absolute.  On  earth,  in  the  days 
of  his  flesh,  he  laid  the  foundation ;  now,  when  his  infirmi- 
ties are  all  ceased,  and  he  is  seated  in  the  throne  of  his 
power,  he  is  carrying  on  his  blessed  work,  by  the  instru- 
mentalities of  his  preached  word,  and  the  efficient  opera- 
tions of  liis  AlIni^■llty  Spirit. 

2.  The  effect  unto  all  believers  is  eternal  salvation ! — Sal- 


EPISTLE   TO   THE    HEBREWS.  203 

vation  from  the  curse  of  God's  law,  because  Jesus  was 
made  a  curse  for  us :  and  the  curse,  that  is,  the  agonies 
due  and  necessary  to  be  endured  because  of  sin,  cannot  be 
exacted  from  His  people  from  whom  He  has  lifted  up  this 
curse  and  taken  away  this  sin  by  the  sacrifice  of  himself. 
God  could  not  be  just  were  he  to  exact  that  penalty  from 
Christ's  people,  which  their  surety  had  already  paid.  Hence 
the  salvation  is  eternal.  The  price  of  our  redemption  is 
infinite  and  all  paid  up  ;  nothing  is  left  undone.  "  It  is  fin- 
ished." He  is  finished.  The  redemption  therefore  cannot 
be  temporary.  His  people  are  "a  purchased  possession" — 
"the  Church  of  God  which  he  hath  purchased  with  his 
own  blood."  Acts  xx.  28. 

3.  The  relationship  to  Christ,  which  ensures  the  salva- 
tion and  its  eternity  :  it  is  that  of  subjects,  obedient  to  their 
own  Lord — "  all  them  that  obey  him."  This  word  obeij  is 
the  same  used  in  the  preceding  verse  to  describe  the  result 
of  his  teaching  in  the  school  of  experience — he  learned 
obedience  by  his  sufferings.  This  obeying  is  itself  a  very 
important  part  of  the  causative  or  authoritative  power  of 
our  Lord  :  for  the  salvation  he  is  the  author  of  is  not  a  sal- 
vation in  sin  which  is  disobedience,  but  a  salvation  from 
sin.  And  this  has  two  aspects.  His  people  are  delivered 
from  the  power  of  sin  as  condemning  and  fastening  its 
penalty  on  the  soul ;  but  also  as  polluting  and  thereby 
disqualifying  it  for  the  enjoyment  of  holy  society  in  heaven, 
and  even  upon  earth.  He  has  not  authorized  or  caused 
eternal  salvation  in  fact  unto  any,  unless  they  are  made 
obedient  subjects  of  the  eternal  King.  To  affirm  that  Christ 
is  the  author  of  eternal  salvation,  to  all  them  or  any  of 
them,  who  do  not  ever  obey  him,  but  who  go  down  under 
the  reprobation  of  his  own  dreadful  curse — "  depart  from 
me  ye  cursed" — and  who  go  away  into  eternal  fire — this 
affirmation  is  to  do  worse  than  speak  parables :  it  is  to  bias- 


204  COMMENTARY    ON    THE 

pheme  God  and  mock  the  agonies  of  his  own  Son's  death. 
No  such  absurdity  is  perpetrated  in  the  Bible.  In  the  ab- 
sence of  holy  obedience — obedience  pf  the  ear,  which  means 
faith  in  the  promises  of  the  gospel,  no  man  can  give  evi- 
dence that  he  is  partaker  of  eternal  salvation.  A  falsehood 
cannot  be  proved  true.  Faith  works  by  love  and  purifies 
the  heart — or  as  he  says,  ix.  14,  purgeth  your  conscience 
from  dead  works  to  serve  the  living  God. 

4.  These  things  make  evident  the  connection  between  his 
being  made  perfect  through  sufferings,  and  his  becoming 
the  author  to  them  of  eternal  salvation.  (1)  He  has  re- 
moved all  the  obstacles  to  it  and  opened  up  a  plain  path. 
(2)  He  being  a  King-Priest,  is  invested  with  almighty 
power,  and  therefore  ability  to  enforce  the  rights  of  the  re- 
demption he  has  purchased  for  them.  (3)  This  leads  us  to 
examine  into  the  question  of  fact,  each  for  himself:  am  I 
an  obedient  subject  of  the  great  King?  If  I  am,  then  is 
Christ  for  me  the  author  of  eternal  salvation  :  if  not,  I  am 
still  in  the  gall  of  bitterness  and  bond  of  iniquity. 

V.  10.  "  Called  of  God  an  High-Priest  after  the  order  of 
Melchisedec." 

1.  The  word  translated  called,  is  quite  different  from  that 
so  rendered  in  v.  4.  There  it  means  invited,  called  forth 
from  former  relations  and  separated  to  office.  The  word 
here  means  addressed,  saluted  in  the  use  of  the  epithet  High- 
Priest:  it  therefore  has  not  direct  reference  to  his  appoint- 
ment to  that  office :  but  implies,  that  he  had  previously 
been  so  appointed.  For  God  would  not  salute  one  as  High- 
Priest  who  was  not  such  in  reality :  he  would  not  use  a  term 
of  salutation  that  was  merely  an  empty  title  and  adapted  to 
deceive.  He  addresses  him,  because  he  is  what  the  address 
implies.  This  quotation  is  again  made  from  Ps.  ex.,  and  is 
designed  to  lead  the  mind  to  a  renewed  consideration  of  the 
Priesthood  of  our  Lord  :  in  the  former  he  is  called  Priest 


EPISTLE   TO   THE    HEBREWS.  205 

only ;  but  uow,  the  addition  High  is  affixed ;  that  our 
thoughts  may  rise  with  it.  All  Aaron's  sons  were  priests, 
but  only  one  was  or  lawfully  could  be  a  High-Priest,  in 
whom  all  the  functions  of  the  ordinary  office  are  found : 
but  others  belong  to  the  High-Priest  alone. 

2.  The  order  or  arrangement  of  succession,  implies  a  num- 
ber of  individuals  successively  filling  the  same  office  and 
discharging  its  duties.  But  we  shall  see,  when  we  enter 
properly  into  the  discussion  of  the  Priesthood  in  chap  vii., 
etc.,  that  this  is  not  so :  for  Melchisedec  had  neither  pre- 
decessor, nor  successor :  and  this  seems  to  have  been  so 
arranged  for  the  purpose  of  typifying  Christ  as  High-Priest. 
Nor  does  this  expression  imply,  that  there  were  a  number 
of  Priests  in  the  same  general  charge,  of  whom  Christ  was 
Chief  and  Head.  Aaron  and  his  sons  were  introduced  into 
the  same  Priesthood :  Aaron  alone  was  High-Priest.  But 
Chi'ist  is  to  be  insulated  and  single,  as  Melchisedec.  He 
was  not  of  the  order  of  Melchisedec ;  but  after,  according  to 
it :  whereas  Aaron's  sons  were  of  his  order.  Melchisedec 
was  the  first,  perhaps  the  only  personal  as  well  as  official 
type  of  Christ.  He  was  so  in  many  points  which  will  come 
up  in  due  time.  His  introductign  here  calls  our  attention 
to  the  magnitude  of  importance  belonging  to  this  great  sub- 
ject. But  before  its  full  discussion,  our  Apostle  makes  a 
digression  for  the  purpose  of  rousing  up  and  constraining 
us,  by  reproofs  and  censures,  to  give  good  heed.  For  the 
Priesthood  is  the  basis  of  the  whole  salvation  ;  and  igno- 
rance in  regard  to  it  is  very  likely  to  prove  fatal. 

V.v.  11-14.  "  Of  whom  we  have  many  things  to  say,  and 
hard  to  be  understood  ;  seeing  ye  are  dull  of  hearing.  For 
when  for  the  time  ye  ought  to  be  teachers,  ye  have  need 
that  one  teach  you  again,  which  be  the  first  principles  of 
the  oracles  of  God ;  and  are  become  such  as  have  need  of 
milk,  and  not  of  strong  meat.     For  every  one  that  useth 

18 


206  COMMENTARY   ON    THE 

milk,  is  unskilful  in  the  word  of  righteousness:  for  he  is  a 
babe.  But  strong  meat  belongetli  to  them  that  are  of  full 
age,  even  those,  who  by  reason  of  use  have  their  senses 
exercised  to  discern  both  good  and  evil." 

1.  The  first  point  of  difficulty  here,  is  to  determine  the 
antecedent — to  "  whom."  Is  it  the  nearer  or  the  more  re- 
mote? Is  it  of  Melchisedec  or  of  Christ,  we  have  many 
things  to  say?  This  question  is  not  answerable  by  any 
mere  grammar  rule.  It  depends  on  the  general  drift  or 
current  of  thought,  and  I  think  this  will  be  in  favor  of  the 
former.  The  things  difficult  to  be  understood,  appear  to 
me  to  be  those  first  mentioned  when  he  returns  after  the 
digression  here  commenced,  vii.  1-4,  especially  v.  3.  With- 
out father,  without  mother,  etc.     Let  the  discussion  decide. 

2.  "  We  have  many  a  word."  This  calls  up  the  history 
of  the  raid  of  the  four  kings  into  the  lower  valley  of  the 
Jordan  ;  of  Abraham's  campaign ;  its  success ;  his  return 
etc.,  etc.  The  meeting  of  the  king  of  Salem — the  King  of 
righteousness — the  tithing  of  the  spoils,  etc.  Who  was  Mel- 
chisedec?    Who  was  his  father  ?     Many  questions  and 

3.  Difficult  of  interpretation.  They  distract  and  divide 
critics  to  the  present  day  :  ,and  even  Owen  seems  ambiguous 
on  the  subject :  he  certainly  speaks  on  both  sides,  at  times : 
and  after  repeated  examinations,  I  cannot  say  where  he 
stands.  Mason  I  follow,  though  my  notes  here  are  not  very 
clear.  These  facts  prove  the  exactness  of  the  Apostle's 
expression,  and  we  pass  on  to  the  cause  of  this  difficulty. 

4.  Seeing  ye  are  dull  of  hearing. — Slothful  it  is  translated 
in  ch.  vi.  12.  The  slowness  of  men  to  acquire  the  know- 
ledge of  God's  word,  to  gain  a  clear  comprehension  of  gospel 
truth,  is  not  because  of  intrinsic  and  essential  intelligibility. 
If  the  same  degree  of  earnest  attention — of  intense  study, 
were  bestowed  ui)on  the  Bible  and  its  doctrines,  that  is  often 
upon  other  books  and  their  contents ;  and  especially  upon 


EPISTLE   TO   THE    HEBREWS.  207 

the  book  of  nature ;  the  amount  of  evangelical  truth  em- 
bodied in  the  knowledge  and  lives  of  Christians  would  be 
vastly  beyond  what  it  is :  and  the  reason  of  this  dullness 
is  pretty  obvious  to  all.  We  have  not  a  mind  to  the  work. 
If  we  felt  the  deep  interest  of  the  diggers  after  gold,  or  the 
delvers  into  the  geological  strata,  oh !  how  soon  would  the 
knowledge  of  God  cover  the  earth,  and  the  Church  arise 
and  shine,  reflecting  the  bright  rays  of  the  Sun  of  righteous- 
ness into  all  the  dark  corners  of  this  sin-beclouded  earth. 

5.  He  proceeds  to  prove  against  his  brethren  this  charge 
of  dullness  of  hearing.  For  opportunities  and  advantages 
for  gaining  a  knowledge  of  spiritual  things,  and  time 
enough,  have  ye  had,  to  have  qualified  yourselves  for  teach- 
ers of  the  word ;  but  ye  have  not  attained  to  this  desirable 
eminence.  On  the  contrary,  ye  are  deficient  in  even  the 
simpler  and  more  elementary  truths  of  religion — the  first 
principles  of  the  oracles  of  God.  By  the  oracles  of  God, 
obviously  are  meant  the  sacred  writings.  Stephen  reproves 
his  persecutors  for  this  same  sin  of  neglect — "your  fathers 
received  the  oracles  to  give  unto  us."  1  Pet.  iv.  11.  "  If  any 
man  speak,  let  him  speak  as  the  oracles  of  God."  All  our 
teaching  should  come  out  of  the  Bible. 

6.  He  then  presses  the  same  by  a  figure  well  adapted  to 
produce  a  feeling  of  shame  for  this  neglect.  Ye  have  re- 
duced yourselves  to  the  condition  of  little  children,  who  are 
incompetent  to  receive  and  digest  strong  food,  but  must  be 
treated  to  milk.  He  means  by  a  babe,  one  too  young  to 
speak,  and,  as  such  an  one  is  fed  with  milk,  so  is  it  with 
you  who  have  nothing  but  the  simplest  elements  of  know- 
ledge ;  ye  abide  without  experience — unskillful  in  the  word 
of  righteousness.  By  this  is  to  be  understood,  the  doctrines 
of  salvation,  which  point  out  the  way  in  which  a  sinner 
is  accepted  as  righteous  before  God. 

7.  On  the  other  hand,  as  strong  meat — food  not  flesh  as 


208  COMMENTARY    ON    THE 

we  commonly  use  this  worcl  now,  but  as  rich  food  is  fur- 
nished to  and  received  and  digested  by  adult  persons ;  so 
diligent  students  of  the  lively  oracles,  acquire  deep  experi- 
ence of  divine  things,  and,  by  habitually  exercising  them- 
selves in  the  investigation  of  spiritual  truth,  carry  their 
perceptive  and  reasoning  faculties  to  a  high  degree  of  per- 
fection in  the  knowledge  of  good  and  evil.  The  discrimi- 
nating faculty,  thus  teaches  to  embrace  and  cultivate  that 
which  is  good  and  to  avoid  the  evil.  Again  he  illustrates 
by  reference  to  training  the  athlete  for  the  vigorous  efforts 
of  the  public  games.  In  their  system  of  drilling  and  train- 
ing solid  food  is  prescribed ;  not  the  food  for  infants :  and 
their  preparatory  exercises  all  bear  toward  the  perfection 
of  their  powers.  Even  so,  adult  Christians  are  under  a 
perfect  system  of  gymnastic  exercises — this  is  the  very  word 
here  used — for  the  perfecting  of  their  powers  of  perception 
and  retention  ;  and  all  with  a  view  to  the  habit  of  diligence, 
which  is  so  important  to  insure  progressive  holiness. 

To  this  brief  exposition  let  us  add  a  few  practical  re- 
flections. 

1.  Difficulties  in  our  way  are  trials  of  our  faith,  and  are 
designed  in  mercy  to  perfect  our  graces.  Instead  of  allow- 
ing them  to  paralyze  our  energies  and  to  cause  us  to  sit 
down  in  passive  discouragement,  they  ought  to  arouse  to 
redoubled  effort.  "  Who  art  thou  O  great  mountain  ? 
Before  Zerubbabel  thou  shalt  become  a  plain."  Thus  shall 
it  be  in  regard  to  all  obstructions  in  the  path  of  our  duty, 
if  only,  we  have  faith  to  cry  out,  "  Oh  that  thou  wouldst 
rend  the  heavens,  that  thou  wouldst  come  down,  that  the 
mountains  might  flow  down  at  thy  presence." 

2.  Ministers  of  the  gospel  should  not  shun  difficult  por- 
tions of  the  Scriptures.  These  are  the  very  passages  in 
regard  to  which  the  people  need  their  help.  "  All  Scrip- 
ture is  given  by  inspiration  of  God  and  is  profitable ;"  and 


EPISTLE    TO   THE    HEBREWS.  209 

surely  those  of  difficult  interpretation  ought  not  to  be  utterly- 
ignored  in  the  pulpit.  Thus  have  the  prophetic  writings 
too  generally  been  let  alone.  Our  Saviour  reproves  this 
spirit — "  Ye  can  discern  the  face  of  the  sky ;  but  can  ye 
not  discern  the  signs  of  the  times?"  And  "Blessed  is  he 
that  readeth,  and  they  that  hear  the  words  of  this  prophecy." 
Still  it  is  true,  that  due  reverence  and  caution  should  gov- 
ern all  in  our  efforts  to  understand  the  words  of  prophecy 
and  all  other  difficult  words.  It  is  well  worthy  of  inquiry, 
whether  this  defect  is  not  characteristic  of  the  pulpit  in  our 
day ;  and  whether  this  he  not  one  of  the  reasons  of  its  con- 
stantlj'  diminishing  power  over  the  people.  Men  who 
always  deal  in  milk,  and  that  a  little  diluted,  will  always 
have  babes  to  feed. 

3.  Paul  had  "mrm?/ things  to  say,"  but  one  of  the  evi- 
dences of  want  of  interest  on  the  part  of  people  in  the 
pulpit  is  the  fact,  that  it  must  not  say  many  things,  or  it 
will  be  deserted. 

4.  None  are  so  deaf  as  those  that  will  not  hear.  "  The  full 
soul  loatheth  an  honeycomb,  but  to  the  hungry  soul  every 
bitter  thing  is  sweet."  The  hungry  man,  like  Peter,  will 
even  dream  of  food  and  long  to  partake  of  it.  And  "  blessed 
are  they  which  do  hunger  and  thirst  after  righteousness,  for 
they  shall  be  filled."  The  reason  why  men  are  not  filled 
with  grace  and  consolation,  is  because  they  do  not  earnestly 
desire  it : — "  they  are  like  the  deaf  adder  that  stoppeth  her 
ear,  which  will  not  hearken  to  the  voice  of  charmers, 
charming  never  so  wisely."  Ps.  Iviii.  4,  5. 

5.  All  God's  people  ought  to  be  teachers  of  evangelical 
truth,  either  in  a  private  way,  both  by  precept  and  example  ; 
or  publicly ;  or  in  both  ways.  God  made  every  man  his 
brother's  keeper,  and  no  one  can  without  sin  neglect  an 
opportunity  of  advancing  truth.  "  To  him  that  knoweth 
to   do  good  and   doeth  it  not,  to  him  it  is  sin."   James 

18  * 


210  COMMENTARY    OX    THE 

iv.  17.  The  organization  of  the  church  involves  this 
idea;  she  is  a  depository  of  truth,  not  to  hide  it  away ;  but 
to  prochiini  it  on  the  housetop.  How  severely  the  Apostle 
reproves  his  brethren  for  falling  behind  this  mark !  Our 
Sabbath-school  operations  are  a  beautiful  illustration  of  this 
truth.  They  set  to  work  and  keep  at  work,  large  numbers 
in  their  proper  avocation  ;  and  woe  to  that  congregation 
which  neglects  its  youth  ;  and  especially  when  it  cannot 
bring  up  its  members  to  this  blessed  work.  Poor  must  be 
the  nurture  of  that  people,  who  cannot  even  minister  milk 
to  the  little  ones.  How  long  can  such  a  church  have  men 
of  full  age,  able  to  digest  strong  food?  That  church  which 
puts  all  its  members  to  work  must  grow. 

6.  Christianity  is  a  system  of  practical  and  experimental 
philosophy.  It  trains  up  men  in  the  school  of  experience. 
It  provides  for  their  advancement  all  forms  of  exercise  and 
all  kinds  of  nourishment;  and  suited  to  all  stages  of  being 
and  of  progress,  from  the  speechless  babe  to  the  hoary  head. 
It  therefore  cultivates  all  the  parts,  faculties  and  powers  of 
their  physical,  intellectual  and  spiritual  nature.  No  one- 
sided education  does  it  furnish,  but  develops  the  entire 
man  and  fits  him  for  his  high  destiny. 

7.  Thus  God's  church  is  an  aggressive  association.  It 
aims  at  conquering  the  world  for  its  Divine  Master.  It  is 
a  city  set  on  an  hill.  It  is  a  light  shining  in  a  dark  place. 
Teaching,  as  before  said,  is  its  grand  function.  Go  ye  into 
all  the  world,  and  ])reach  the  gospel  to  every  creature — Go, 
tciich  all  nations.  But  now,  among  these  teachings  are 
found  mysteries.  Great  is  the  mystery  of  godliness  :  God 
was  manifest  in  the  llesh,  etc.,  1  Tim.  iii.  16.  The  incarna- 
tion and  the  trinity,  for  example,  are  inscrutable  mysteries : 
that  is,  we  cannot  understand  everything  about  the  mattei-s 
they  teach.  How  the  human  and  the  divine  natures  co- 
exist in  the  one  person  of  Christ,  we  do  not  know  and  cannot 


EPISTLE   TO   THE    HEBREWS.  211 

explain  :  so  of  the  Trinity.  How  three  are  One  is  a  mys- 
tery. But  here  we  must  be  careful  to  note,  that  the  mys- 
tery lies  not  in  the  doctrine  or  thing  taught.  Every  one 
knows  what  we  mean,  when  we  affirm  that  the  Father,  the 
Son,  and  the  Holy  Ghost — these  three  are  One.  Or  that 
the  eternal  Logos,  took  into  union  with  himself  a  true  body 
and  a  reasonable  soul.  But  then,  there  is  a  mystery  in  the 
facts  taught.  How  the  three  persons,  or  the  two  natures 
co-exist,  we  cannot  understand.  But  surely  our  ignorance 
as  to  the  mode  of  existence,  consistency  and  co-operation, 
cannot  reasonably  create  any  difficulty  in  the  way  of  our 
believing  the  doctrines  or  things  taught.  For  who  under- 
stands the  mode  of  existence,  consistency,  and  co-operation 
of  the  rational  soul  and  the  animal  body,  which  two  natures, 
so  very  different,  compose  his  own  person  ?  Who  under- 
stands how,  that  is,  the  mode,  by  which  his  own  mind  in- 
fluences and  controls  the  body  ;  or  how  the  body  influences 
the  mind  ?  As  to  modes  of  existence  and  action  we  are  all 
in  the  dark.  If  then  we  are  in  fact  ignorant  of  a  thousand 
things  in  and  around  ourselves,  is  it  any  wonder,  if  we 
should  be  found  unable  to  comprehend  the  infinite  three  in 
One  ?  Does  any  man  pretend  to  know  how  God  can  be  in 
two  places — in  ten  thousand — in  every  place  at  the  same 
time  and  at  all  times  ?  But  will  any,  except  the  fool,  who 
hath  said  in  his  heart  there  is  no  God,  make  the  incompre- 
hensibility of  the  divine  omnipresence  a  reason  why  he 
should  take  refuge  in  atheism  ?  Would  atheism  relieve  his 
difficulty  ?  Does  the  atheist  understand  himself,  the  parts 
and  portions  of  his  own  body  ;  and  how  they  operate  on 
each  other ;  and  his  rational  soul  and  how  it  and  his  body 
constitute  one  person  and  influence  each  other,  any  the  bet- 
ter for  his  atheism  ?     God  is  wiser  than  we. 


CHAPTER  VI. 

Verses  1,  2. — Having  arrested  his  omvard  course  toward 
the  discussion  of  the  great  doctrine  of  the  Priesthood,  in 
order  to  stir  up  and  arouse  the  Hebrews  to  due  attention, 
the  Apostle  here  avows  his  purpose  not  to  be  forever  feed- 
ing them  with  milk,  lest  they  should  always  remain  mere 
babes — "  not  laying  again  the  foundation  of  repentance 
from  dead  works  and  of  faith  toward  God  ;  of  the  doctrine 
of  baptisms,  and  of  laying  on  of  hands,  and  of  resurrection 
of  the  dead,  and  of  eternal  judgment."  On  the  contrary, 
in  the  first  part  of  v.  1  he  states  what  he  will  do — "  There- 
fore, leaving  the  principles  of  the  doctrine  of  Christ,  let  us 
go  on  unto  perfection."  Thus  he  turns  their  attention  to 
the  dangerous  tendency  toward  apostasy,  which  lurks  in  the 
spirit  of  indolence  that  would  keep  them  always  in  compar- 
ative ignorance.  Therefore  I  shall  not  detain  you,  with  re- 
peating ever  and  anon  the  simpler  elementary  truths:  but 
shall  act  as  a  wise  architect  in  the  construction  of  a  house. 

1.  Pie  must  have  a  foundation.  This  term  signifies  some- 
times the  substratum  or  basis  on  which  the  building  rests : 
sometimes  that  part  of  the  building  which  rests  on  this 
basis  and  lies  beneath  and  below  the  ground,  but  usually 
rises  some  distance  above  the  surrounding  surface.  This 
we  commonly  construct  of  stone,  and  after  its  construction, 
the  superstructure  of  brick  or  wood  rises  up  to  the  summit 
and  is  perfected.  "  As  a  wise  master  builder,  I  have  laid 
the  foundation,  and  another  buildeth  thereon." 

2.  He  proceeds  to  state  what  these  elementary  doctrines 
are :  and  in  this  he  explains  the  difficult  expressions  of  the 

212 


EPISTLE   TO   THE    HEBREWS.  213 

first  part  of  v.  1,  They  are  the  truths  necessary  to  salva- 
tion :  and  he  specifies  (1.)  "  repentance  from  dead  works." 
Repentance  is  a  change  of  mind — a  turning  of  the  mind  or 
intellect  from  one  object  to  another.  It  includes  illumina- 
tion of  the  understanding — conviction  of  the  judgment. 
And  this  is  effected  by  the  Holy  Spirit  shining  in  upon  the 
mind,  and  giving  the  light  of  the  knowledge  of  the  glory  of 
God.  Conviction  is  a  law-work  in  the  conscience  and  of 
itself  is  not  a  blessing ;  but,  like  a  sickening  medicine,  is 
followed  by  a  blessing.  For  the  Spirit  proceeds  to  en- 
lighten the  mind  in  the  knowledge  of  the  gospel.  Then 
the  regenerating  power  of  the  Spirit  is  exerted,  and  the  soul 
is  made  alive  and  turns  from  dead  works,  to  ser^e  the  living 
God.  It  turns  not  from  works,  but  only  as  dead — as  utterly 
devoid  of  holiness  and  meriting  nothing  at  the  hand  of  God 
but  indignation  and  wrath.  They  are  dead  works,  because 
he  Avho  relies  upon  them  for  salvation  abideth  in  death 
spiritual ;  and  so  abiding  will  pass  down  into  death  eternal. 
Works — the  acts  and  doings  of  men,  are  all  dead,  which 
precede  the  regeneration  of  the  soul.  "  First  make  the 
tree  good  and  his  fruit  good  also :"  cleanse  the  fountain  or 
pure  waters  cannot  flow  from  it.  The  idea  is  preposterous, 
that  a  heart  filled  with  all  unrighteousness — a  carnal  mind 
which  is  enmity  against  God,  can  be  the  source  of  pure  and 
holy  activities.  It  is  true,  an  unregenerate  man  performs 
actions — does  works,  which  for  their  matter  or  substance  are 
good.  Such  an  one  gives  food  to  the  hungry  and  clothes 
to  the  naked  ;  and  if  we  look  only  at  the  outward  matter, 
all  is  well.  But  then,  God  looketh  on  the  heart ;  he  regards 
the  inner  man  ;  he  sees  the  secret  workings  of  the  soul :  and 
it  matters  not  that  he  tithes  mint,  anise  and  cummin,  if  he 
omits  "  the  weightier  matters  of  the  law,  judgment,  mercy 
and  faith  ;"  all  is  dead  works.  It  is  alas !  too  true,  that 
people  who  boast  most  of  good  works,  do  least  of  works  that 


214  COMMENTARY    ON    THE 

are  really  good  ;  whilst,  conversely,  it  is  pleasing  to  know, 
that  those  who  humble  tlieniselves  on  account  of  their  de- 
ficiencies, abound  most  in  works  approved  of  God.  It  is, 
then,  an  elementary  truth  of  Christianity,  that  no  man, 
who  does  not  renounce  and  turn  away  from  all  works  as  a 
foundation  of  his  salvation,  is  in  a  safe  condition. 

But  this  change  of  mind  in  saving  repentance  is  not  the 
whole  of  it.  There  is  also  a  change  in  the  moral  affections 
and  the  will.  The  heart  is  renewed  ;  and,  moreover,  there 
must  be  and  doth  always  follow,  a  change  in  the  whole 
course  of  his  life.  Without  this,  there  can  be  no  proper 
evidence  of  the  reality  of  repentance.  But  this  turning  is 
an  act  of 

3.  Faith.  In  its  general  nature,  as  a  principle  of  the 
soul,  faith  is  simply  reliance  upon  testimony.  It  is  not  a 
mere  knowledge  of  truth — an  assent  of  the  understanding 
to  the  truth  of  a  proposition.  The  Samaritan  woman  told 
her  friends  many  things  that  occurred  at  the  well  and  that 
Jesus  had  said;  and  they  believed- her :  they  relied  upon 
her  testimony.  They  recognized  in  her  the  attribute  of 
veracity.  They  came  out  and  saw  and  heard  for  them- 
selves. Now  they  receive  directly  the  knowledge ;  and 
there  is  no  room  for  reliance  on  her  veracity ;  for  they 
know  of  themselves.  So  in  heaven,  faith  is  swallowed  up 
in  vision :  faith  and  hope  are  no  more,  charity  only  re- 
mains. 

But  faith  as  a  grace  of  the  Spirit,  succeeds  regeneration. 
When  the  soul  is  born  of  God,  that  faith  in  God,  wliich 
was  lost  in  the  first  transgression,  is  restored ;  although  the 
specific  testimony  on  which  it  rests  and  relies,  is  not  that 
concerning  the  tree  in  Eden,  but  that  relating  to  the 
tree  of  life  in  the  midst  of  the  heavenly  Paradise,  which 
bears  twelve  manner  of  fruits  and  its  leaves  are  for  the 
healinjr  of  the  nations.     It  belongs  to  this  faith  to  exercise 


EPISTLE   TO   THE    HEBREWS.  215 

confidence  in  God's  veracity,  who  testifies  that  there  is  sal- 
vation in  Christ.  Appropriation  belongs  to  faith  ;  it  takes 
to  itself  and  for  itself  the  things  promised  of  God.  And 
this  suggests  another  of  its  characteristics.  It  is  faith  ob- 
jectively taken  and  not  subjectively,  that  saves  the  soul. 
That  is,  not  the  mind's  own  action  is  imputed  to  it  for 
righteousness  and  so  for  salvation.  This  is  one  of  the  dead 
works  from  which  we  must  turn.  But  it  is  the  object  pre- 
sented in  the  divine  testimony,  that  is  imputed  for  right- 
eousness, and  which,  by  consequence,  secures  salvation : 
that  is,  Christ  Jesus  and  him  crucified. 

4.  The  doctrine  of  baptisms  is  another  of  these  element- 
ary principles.  Doctrine  is  the  thing  taught — the  intelli- 
gible substance  communicated  by  a  teacher.  So  the  doc- 
trine of  baptisms  must  be  the  things  set  forth  by  the  teacher 
about  baptisms.  And  here  we  meet  the  difficulty,  what 
baptisms  are  meant?  This  word  baptismos  is  used  only 
four  times  in  the  New  Testament,  viz.,  in  Mark  vii.  4,  8 — 
"  the  tvashings  of  cups,  and  pots,  brazen  vessels,  and  of 
tables."  "  For  laying  aside  the  commandment  of  God,  ye 
hold  the  tradition  of  men ;  as  the  baptismous  of  pots  and 
cups."  The  third  instance  is  this  before  us ;  and  the 
fourth  is  Heb.  ix.  10 — "  which  stood  in  meats  and  drinks, 
and  divers  washings — baptismous — and  carnal  ordinances, 
imposed  on  them,  until  the  time  of  reformation." 

It  is  obvious  that  in  three  of  these  instances,  the  Chris- 
tian rite  of  baptism  is  not  meant  at  all.  But  Jewish  lus- 
trations, and  even  traditional  additions,  for  which  our  Lord 
administers  reproof.  The  nearly  related  word,  Baptisma, 
occurs  twenty-two  times,  and  is  never  applied  to  signify 
Jewish  washings.  It  is  applied  thirteen  times  to  John's 
baptism  ;  four  times  to  the  Christian  ordinance ;  and  five 
times  to  Christ's  baptism  of  blood. 

Now  it  seems  most  reasonable  to  suppose,  this  marked 


216  COMMENTARY    ON    THE 

diversity  in  the  use  of  tlicse  two  words,  Baptismos  and  Bap- 
iisma,  was  designed  to  contradistinguish  into  two  classes 
the  Jewish  washings  and  the  Christian  ordinance.  Never- 
theless, I  cannot  make  any  satisfactory  approach  to  an  ex- 
position of  the  difficulty  here,  without  including  both  under 
the  term  in  our  text.  Preparatory  to  this  and  explanatory, 
let  me  remark,  (1)  that  all  the  Jewish  washings,  sanctioned 
and  required  by  the  Levitical  law,  had  one  clear  and  une- 
quivocal meaning.  They  all  teach,  not  consecration  merely, 
but  purificatio7i.  This  is  confirmed  by  the  watcrpots  at  the 
marriage  of  Cana ;  and  indeed  is  self-evident.  If,  then, 
the  Levitical  ablutions  were  appointed  symbols  of  purifica- 
tion, it  could  not  have  been  for  them  as  legitimately  used, 
that  our  Lord  reproved  the  Pharisees :  but  for  their  super- 
stitious use ;  and  especially  their  traditional  appendages. 
(2)  Baptismo,  being  always  expressive  of  the  Christian 
rite  and  never  of  a  Jewish  lustration,  nevertheless  has  the 
same  general  significance  of  purification,  whilst  it  also  sym- 
bolizes regeneration,  and  is  a  seal  of  the  covenant.  Conse- 
quently, their  agreement  in  the  leading  idea  may  account 
for  Baptismos  being  here  used  as  including  Baptismo ;  be- 
cause all  the  former  meanings  are  included  iu  the  latter. 
Therefore  (3)  it  is  not  the  Baptismous,  but  the  doctrine  of 
Baptisms  that  is  presented  here — the  thing  taught  in  the 
Jewish  washings  is  all  of  it  taught  in  the  Christian  wash- 
ing. This  may  justify  us  in  the  following  exposition.  This 
distinction  in  the  terms  is  not  noticed  by  the  critics — even 
Owen,  who  rarely  loaves  any  unnoticed,  passes  over  this  ; 
and  I  feel  timid  always  when  dissenting  from  the  Prince  of 
Christian  expositors. 

Keeping-ill  mind  tliat  our  Apostle  is  stating  the  element- 
arv  trutlis  of  Cliristianity  that  lie  in  tlie  foundation,  and 
calling  u)i  the  fact,  that  baptism  and  imposition  of  hands 
are  ceremonies,  which  can  properly  be  administered  only 


EPISTLE   TO   THE    HEBREWS.  217 

after  certain  pre-requisites,  Owen  thinks  the  words  "  the 
doctrine  of  baptisms  and  of  laying  on  of  hands,"  ought  to 
be  read  as  parenthetic.  As  if  the  Apostle  had  said,  These 
principles  of  the  doctrine  of  Christ,  namely,  repentance, 
faith,  the  resurrection,  and  judgment,  are  those  doctrines 
wherein  they  are  to  be  instructed,  who  are  to  be  baptized,  and 
to  have  hands  laid  on  them.  According  to  this  sense,  the 
words  are  to  be  read  as  in  a  parenthesis :  "  Not  laying 
again  the  foundation  of  repentance  from  dead  works,  and 
of  faith  toward  God,  (namely  the  doctrine  of  baptisms,  and 
of  the  imposition  of  hands)  of  the  resurrection  from  the 
dead,  and  of  eternal  judgment,"  He  thus  makes  four 
principles — lays  down  four  great  stones  as  the  foundation. 
These  four,  but  especially  the  first  two  are  necessary  for  the 
admission  of  an  adult  to  baptism :  and  the  interposition  of 
the  portion  in  brackets,  seems  to  indicate  that  necessity ; 
whilst  the  last  two  are  not  so  indispensable  to  admission  to 
baptism.  The  doctrine  of  baptisms  is  those  principles  of 
belief  and  practice  which  open  the  way — if  thou  believest 
with  all  thine  heart  thou  may  est  be  baptized. 

Doctor  Mason  explains  the  jDlural  bajytismsas  referring  to 
the  outward  water  baptism,  and  the  inward,  spiritual  bap- 
tism ;  which  seems  justified  by  the  remark  of  John,  Matt, 
iii,  11.  "  I  indeed  baptize  you  with  water  unto  repentance; 
but  he  that  cometh  after  me — shall  baptize  you  with  the 
Holy  Ghost  and  with  fire."  Nor  do  I  see  any  difiiculty  in 
admitting  this  as  included  with  the  other ;  and  thus  we  have 
three  washings  as  it  were  taught  in  the  doctrine ;  the  Levit- 
ical  ablutions,  the  Christian  ordinance  and  the  sjiiiritual 
thing  signified  by  both,  the  washing  of  regeneration  and 
the  renewing  of  the  Holy  Ghost, 

"The  laying  on  of  hands,"  is  a  ceremony  used  chiefly 
with  three  significations,  (1,)  As  a  sign  of  confeiTing  bless- 
ings, personal.     Jacob  blessed  the  two  sons  of  Jo?eph :  and 

19 


218  COMMENTARY    OX   THE 

our  Lord  laid  his  hands  on  the  babes  and  blessed  them. 
(2.)  Imposition  of  hands  indicates  the  conferring  of  official 
gifts.  (3.)  The  supernatural  influence  of  the  Holy  Ghost. 
The  first  and  the  third  are  probably  included  here.  Mirac- 
ulous gifts  were  as  necessary  to  the  church  then,  as  they 
were  common.  The  Apostles  were  commanded  to  tarry  at 
Jerusalem  until  they  should  be  endued  with  these  gifts ; 
and  accordingly  the  day  of  Pentecost  brought  them  down 
in  rich  abundance.  Afterward  the  imposition  of  hands 
became  the  visible  act  connected  with  the  bestowment  of 
them.  At  the  revival  in  Samaria — Acts  viii.  16,  17,  when 
"  as  yet  the  Holy  Ghost  was  fallen  upon  none  of  them : 
only  they  were  baptized  in  the  name  of  the  Lord  Jesus." 
"  Then  laid  they  their  hands  on  them,  and  they  received 
the  Holy  Ghost  " — that  is,  in  his  supernatural  influences, 
by  which  they  spake  with  tongues,  healed  the  sick,  etc. 
His  gracious  influences  they  had  before  experienced.  The 
importance  of  all  this  will  be  seen,  if  you  remember,  that 
Christ  promised  to  send  the  Spirit,  and  put  the  proof  of  his 
own  mission  upon  his  mission  of  the  Spirit ;  and  so  the 
truth  of  the  whole  gospel. 

And  of  resurrection  of  the  dead.  This  doctrine  has  always 
been  a  stumbling  block  to  the  wise  men  of  this  world.  It 
was  so  to  a  large  class  of  the  Jewish  philosophers.  It  is  so 
still.  The  quibble  of  the  Sadducees  proved  their  shame. 
Their  woman  that  had  had  seven  husbands,  was  made  the 
occasion  of  showing  oft*  their  ignorance.  Like  many  object- 
ors in  our  day,  they  assumed  a  false  position  as  the  basis  of 
their  argument,  viz.,  that  the  relations  of  this  life  were  to 
be  revived  in  the  future  world.  A  correction  of  their  blun- 
der, broke  their  system  into  fragments.  He  then  proved 
the  doctrine  of  the  soul's  separate  existence  in  a  state 
of  conscious  existence  and  felicity,  by  the  voice  in  the 
burning  bush.     God  is  not  the  God  of  the  dead,  but  of 


EPISTLE   TO   THE   HEBREWS.  ,         219 

the  living.  Some  cannot  find  a  future  state  and  a  resurrec- 
tion in  the  Old  Testament.  Our  Lord  had  no  difficulty  on 
that  score.  This  doctrine  of  life  and  immortality  was 
brought  to  light  through  the  gospel.  Not  the  knowledge 
of  them  discovered,  but  made  more  clear  and  more  gener- 
ally extended  than  before.  Even  the  wretched  Balaam 
had  a  knowledge  of  the  future,  "  I  shall  see  him  but  not 
now ;  I  shall  behold  him  but  not  nigh."  And  Job  knew, 
that  after  his  skin  and  flesh  should  become  the  food  of 
worms,  he  should  yet  see  his  Redeemer. 

Eternal  Judgment  is  the  fourth  fundamental  doctrine. 
This  ought  to  be  interesting  to  us  all,  for  we  shall  all  stand 
before  the  judgment  seat  of  Christ,  and  receive  the  sentence 
from  which  there  is  no  appeal,  and  from  whose  execution 
there  will  be  no  escape.  This  belongs  to  the  Son  ;  the  Fa- 
ther judgeth  no  man,  but  hath  committed  all  judgment  to 
the  Son,  In  this  there  is  a  dread  solemnity.  The  man  of 
Calvary  that  wore  his  thorny  crown — the  babe  of  Bethlehem 
— the  meek  and  low  one  who  entreats  us  now  to  return, 
and  warns  us  most  tenderly — yes,  he  it  is,  that  shall  come, 
in  the  clouds  of  heaven,  with  power  and  great  glory,  and 
every  eye  shall  see  him  and  they  also  that  pierced  him.  Oh 
what  grandeur  terrible,  "  Our  God  in  glory  and  our  world 
on  fire,"  Who  now  is  the  proud  and  brazen  fronted  sinner, 
that  will  stand  up  and  say,  I  would  not  call  him  Lord  if 
he  were  now  on  earth.  Oh  I  Sinner,  God  hath  sw'orn,  that 
unto  this  Jesus  every  knee  shall  bow  and  every  tongue  con- 
fess, that  Jesus  Christ  is  Lord  to  the  glory  of  God  the 
Father.  Moreover,  let  it  be  remembered,  that  this  judg- 
ment is  eternal — duration  without  end  only  can  measure  its 
extent.  Everlasting  life — Everlasting  punishment :  these 
are  its  fearful  and  its  glorious  issues.  Blessedness  with- 
out end  or  measure.  Misery  without  measure  or  bound. 
"When  I  have  rolled  ten  thousand  years  in  fire,  then, 


220         •  COMMEXTARY   ON   THE 

let  me  then  expire."  But  no!  Eternity  is  but  just  begun. 
Be  entreated  then,  oh  sinner !  to  make  sure  of  an  interest  in 
his  redeeming  blood  ;  while  it  is  called  to-day,  harden  not 
your  heart  as  in  the  provocation. 

Such  are  the  first  principles.  Obviously  then,  such  as 
are  not  well  grounded  in  these  cannot  make  progress.  Such 
persons  as  go  not  farther  than  these,  may,  indeed,  have  a 
foundation  absolutely,  but  not  relatively :  they  have  no 
superstructure,  no  building.  They  may  be  saved,  yet  so  as 
by  fire. 

V.  1.  Therefore,  leaving  these  elementary  truths,  let  us 
go  on  to  perfection.  "Leaving"  here,  cannot  be  under- 
stood as  if  the  doctrines  were  relinquished,  abandoned,  re- 
nounced. The  figure  interprets  it  differently.  The  wise 
builder,  when  he  has  laid  his  foundation,  does  not  forsake 
it  and  erect  his  superstructure  on  the  sand.  He  leaves  it, 
by  building  upon  it  and  from  it.  As  the  walls  arise  he 
leaves  the  foundation,  but  perpendicularly  above  it  he  and 
the  whole  house  rest  upon  it.  He  advances  steadily  toward 
its  completion.  The  word  for  perfection  here,  is  the  same, 
only  in  the  nominal  form,  with  that  in  ii.  10,  where  the 
Captain  of  our  salvation  is  to  be  made  perfect  through  suf- 
fering :  the  same  he  uttered  on  the  cross,  "  It  is  finished  " — 
ended — completed.  The  head  stone  of  tlie  corner  is  raised 
to  its  proper  position  ;  the  building  is  finished,  and  let 
the  shoutings  of  grace — grace  to  it,  resound  over  all  the 
region. 

V.  3.  And  this  will  we  do,  if  God  permit.  There  is 
scarcely  room  liere  for  a  question  as  to  the  antecedent  to 
wliich  this  refers.  It  is  something  positive — something  to 
be  done — ^vill  we  do;  not  something  to  be  left  undone. 
Now  the  thing  wliicli  he  ])r()posed  to  do,  is,  to  go  on  to  per- 
fection— to  the  comi)leti()n  of  the  house. 

AVe  may  notice   how  iiatiirally  he   identifies  them  with 


EPISTLE   TO   THE    HEBREWS.  221 

himself,  and  draws  them,  as  it  were,  into  the  same  purpose 
of  going  forward,  and  so  shutting  the  door  against  apostasy. 
If  he  can  fix  their  eye  upon  an  important  object  before 
them,  and  induce  them  to  press  forward  toward  its  attain- 
ment, he  completely  counteracts  any  tendency  that  might 
have  existed  toward  apostasy,  a  backward  movement. 

Mark  also  the  modesty  of  his  faith.  Paul  believed  that 
God  governs  the  world  He  made :  and  that  he  governs  it 
upon  a  fixed  plan,  and  not  by  guess.  Moreover,  he  feels 
that  himself  and  his  friends,  whom  he  so  blandly  attracts 
into  association  with  himself,  in  the  purpose  of  a  constant 
progression  in  the  divine  life,  are  wholly  in  the  hands  of 
God.  "  Without  me  ye  can  do  nothing :"  and  as  he  says 
himself  in  another  place,  "I  can  do  all  things  through 
Christ  which  strengtheneth  me."  Thus  are  we  taught  a 
lesson  of  humble  dependence  for  success,  upon  our  Father's 
good  pleasure, 

V.v,  4-6.  "  For  it  is  impossible  for  those  who  were 
once  enlightened,  and  have  tasted  of  the  heavenlj'^  gift,  and 
were  made  partakers  of  the  Holy  Ghost,  And  have  tasted 
of  the  good  word  of  God,  and  the  powers  of  the  world  to 
come ;  If  they  shall  fall  away,  to  renew  them  again  unto 
repentance ;  seeing  they  crucify  to  themselves  the  Son  of 
God  afresh,  and  put  him  to  an  open  shame," 

For,  intimates  a  reason  in  support  of  the  matter  just  be- 
fore stated.  Ignorance  and  even  imperfect  knowledge  are 
dangerous,  and  we  shall  do  our  best  to  forestall  the  danger, 
by  building  up  believers  unto  the  stature  of  perfect  men  in 
Christ :  for  to  renew  and  restore  to  good  standing  and  safe 
condition  backsliders  of  a  certain  description,  is  a  thing 
that  cannot  be  done ;  because,  having  renounced  and  re- 
jected the  only  Saviour,  there  is  no  door  of  hope  for  them. 

Let  us  then  point  out  the  characteristics  of  the  class  of 
persons  referred  to :  then  their  sin  of  falling  away :  then 
19* 


222  COMMENTARY  ON   THE 

the  impossibility  of  their  restoration :  lastly  the  reasons 
of  it. 

I.  The  characteristics  are  five  in  number. 

1.  "  Who  were  once  enlightened."  Naturally  light  is 
sweet,  and  a  pleasant  thing  it  is  for  the  eyes  to  behold  the 
sun.  Whatsoever  doth  make  manifest  is  light ;  and  natural 
light  is  a  beautiful  emblem  of  truth.  Truth,  simply  as  truth, 
is  pleasing ;  and  were  there  no  sinful  perversion,  all  truth, 
and  more  especially  the  truths  of  morality  and  religion, 
would  be  food  and  gladness  to  the  mind.  As  it  is,  the  re- 
ception of  gospel  truth  into  the  understanding,  the  adjust- 
ment of  it  into  a  system,  the  perception  of  its  relations,  part 
to  part,  and  its  adaptation  to  the  truths  of  moral  science,  of 
civil  and  political  relations,  and  even  to  our  physical  con- 
stitution, all  afford  intellectual  employment  and  pleasure 
too,  to  the  philosophic  mind.  Nothing  is  more  certain 
than  that  thus,  unregenerate  and,  of  course,  unholy  men,  do 
in  this  way  receive  the  lights  of  Christian  instruction  and 
knowledge.  More  than  sixty  years  ago,  an  infidel,  who  was 
a  regular  attendant  on  Dr.  Mason's  preaching,  being  asked 
why  he  attended  upon  the  exhibition  of  doctrines  which  he 
did  not  believe,  replied,  that  he  liked  to  hear  how  beauti- 
fully and  gracefully  Dr.  Mason  could  utter  lies.  But  there  is 
a  much  larger  class,  who  not  only  perceive  the  doctrines  of 
the  gospel  separately  and  as  worked  into  a  system,  and  ap- 
prehend and  believe  them  to  be  true,  who  yet  believe  only 
with  the  understanding  and  not  in  heart.  This  is  not  the 
faith  that  works  by  love,  but  only  a  dead  faith.  Thus  Satan 
believes.  He  knows  perfectly  well  that  Christianity  is  true, 
but  then  he  turns  from  it  with  utter  abhorrence  and  hatred. 
2.  "  And  have  tasted  of  the  heavenly  gift."  Gifts  are 
not  graces  in  a  true,  spiritual  sense.  The  word  is  used  in 
2  Cor.  ix.  15  to  signify  a  spirit  of  liberality  in  giving  money 
or  goods  for  charitable  uses.     "  Thanks  be  unto  God  for  his 


EPISTLE   TO   THE    HEBREWS.  223 

unspeakable  gift."  Here  the  disposition  to  distribute  to 
the  relief  of  the  poor  saints,  is  the  gift,  and  it  is  from  God, 
but  not  itself  a  grace,  though  often  an  accompaniment  of 
grace.  Paul  said  to  Simon,  thy  money  perish  with  thee, 
because  thou  thoughtest  that  the  gift  of  God  could  be 
purchased  with  money.  The  ability  to  work  miracles  is 
the  gift  here  spoken  of.  On  ii.  9,  we  saw  that  to  taste  death, 
is  to  suffer,  experience,  endure  death :  so  to  taSte  of  the 
heavenly  gift,  is  to  receive  and  exercise  the  power  or  dis- 
position, which  is  produced  in  us  by  an  heavenly  influence. 
And  thus  we  come  very  near  to  the 

3d  Characteristic  of  these  persons — "  made  partakers  of 
the  Holy  Ghost."  See  on  iii,  1  and  14,  partakers  of  the 
heavenly  calling — partakers  of  Christ.  So  to  partake  of 
the  Holy  Ghost,  is  to  experience  his  influences  and  power, 
and  be  instrumental  in  producing  his  works.  Such  was 
Simon's  wish  to  purchase  it. — Not  the  gracious,  sanctifying 
influence,  but  the  power  of  working  miracles.  That  such 
power  is  clearly  separable  from  His  regenerating  and  sanc- 
tifying operations,  is  evident  from  the  cases  of  Balaam  and 
Judas. 

4.  "  And  have  tasted  of  the  good  word  of  God."  The 
seed,  in  the  parable  of  the  sower,  is  the  word  of  God.  Some 
fell  by  the  wayside,  some  on  a  rock,  and  some  among  thorns. 
These  received  the  word  gladly — it  appeared  sweet  to  their 
taste  for  a  while.  It  appeared  to  them  beautiful,  as  the 
word  properly  means,  and  with  satisfaction  they  accepted 
it.  Ezekiel's  hearers,  that  admired  his  pleasant  voice,  but 
kept  not  his  sweet  words  to  practice  them,  were  such  as 
here  described. 

5.  "  And  the  powers  of  the  world  to  come."  Poxvers  here 
means  the  same  as  in  chap.  ii.  4,  translated  miracles.  The 
world  to  come  is  the  gospel  dispensation — the  age  about  to 
be.     The  world  in  ii.  5  means  the  inhabited  earth — the 


224  COMMENTARY   ON   THE 

people  iuhabiting  the  earth  in  the  gospel  period  :  the  word 
here  used  means  the  age,  defining  the  same  thing  by  time, 
which  the  other  does  by  place.  Thus  the  powers  of  the  age 
about  to  be,  are  the  same  diverse  miracles  w'hich  we  met 
with  in  ii.  4. 

It  may  be  objected,  that  the  2d,  3d  and  5th  items  here 
are  the  same.  Our  answer  is,  they  are  nearly  the  same. 
All  these  worketh  that  one  and  the  same  Spirit ;  dividing 
unto  every  man  severally  as  he  will.  These  are  but  shades 
or  phases  of  difference,  and  this  is  neither  improper  nor  un- 
common. Veiy  often  the  thought  is  turned  around  as  it 
were,  in  another  sentence  and  so  made  plainer. 

II.  The  sin  of  falling  away  and  crucifying  to  themselves 
afresh,  the  Son  of  God,  and  putting  him  to  an  open  shame. 

1.  Falling  away.  This  word  is  not  elsewhere  used  in  the 
New  Testament ;  but  the  simple  word  throwing  off  the  prep- 
osition which  means  hemle — along  side,  occurs  in  nearly 
an  hundred  instances ;  and  is  of  various  significations.  For 
example.  The  shepherds  fell  down  and  worshiped  him. 
Satan  urges  Jesus  to  fall  down  and  worship  himself — the 
house  of  the  foolish  man  fell,  and  great  was  the  fall  of  it. 
Paul  in  Romans  uses  it  three  times — xi.  11,  22 ;  xiv.  4 :  and 
in  1  Cor.  three  times — x.  8,  12,  and  xiv.  25. — Have  they 
stumbled  that  they  shoxdd  fall? — on  them  which /e^/,  sever- 
ity. Evidently,  the  context  must  determine  in  each  case, 
the  meaning,  whether  the  falling  is  good  or  bad — for  a  good 
or  for  au  evil  purpose  or  result.  And  here  it  cannot  be 
questioned.  It  is  an  evil — falling  away  from  that  which  is 
good — renouncing  the  truth — ajiostatizing.  It  is  the  sin 
against  which  the  whole  Epistle  is  directed.  It  is  worthy 
of  remark,  here,  that  the  conditional  word  If  is  not  in  the 
original.  The  participle  falling  away,  stands  in  the  same 
precise  grammatical  relations  with  the  other  six  participles 
in  the  context,  in   v. v.  4,  5,  G.     I  nevertheless  treat  the 


EPISTLE   TO   THE    HEBEEWS.  225 

whole  as  our  translators  give  it,  supplying  If  and  Seeing, 
though  not  in  the  Greek,  because  they  aid  in  giving  the 
true  sense. 

2.  Crucifying  afresh — anew,  again,  the  Son  of  God. 
Neither  does  the  compound  Greek  word,  thus  translated, 
again  occur ;  but  the  simple  verb  and  the  noun,  cross,  is  used 
some  fifty  or  sixty  times :  and  there  is  no  room  for  doubt  as 
to  its  meaning — putting  to  death,  by  nailing  to  the  cross. 
The  prefix  simply  adds  the  idea  of  repetition — crucifying 
again.  Now,  literally  and  absolutely  this  is  impossible ;  as 
we  shall  see  him  arguing  in  another  place.  So  here,  this 
repetition  of  the  crucifixion  is  relative — they  crucify  to 
themselves  the  Son  of  God.  But  this,  not  literally  ;  their 
rejection  of  his  sacrifice  on  the  cross,  makes  their  salvation 
impossible,  unless  Christ  should  offer  himself  a  sacrifice  a 
second  time. 

3.  Put  him  to  an  open  shame.  The  original  word  thus 
translated  occurs  but  once  besides  this  ;  viz.,  in  Matt.  i.  19. 
— "  to  make  her  a  public  example  ;"  to  expose  her  to  public 
inspection  as  a  person  debased  and  degraded.  The  simple 
word  occurs  often,  and  signifies  to  point  out  and  hold  up  for 
inspection  and  examination.  "  Jesus  showed  them  his 
hands  " — "  show  us  the  Father."  Jesus  was  held  up  to 
public  gaze,  when  crowned  with  thorns,  arrayed  in  a  purple 
robe,  nailed  to  the  cross — So  now,  those  who,  after  such  full 
knowledge  and  professed  belief  in  his  doctrines,  turn  away 
and  scorn  him,  do  make  him  a  public  example.  Theirs  is 
not  simply  the  sin  of  unbelief  They  go  beyond  this,  and 
sin  not  in  ignorance,  like  the  mob  around  Pilate's  court ; 
but  with  full  knowledge  and  convicted  judgment,  that  he 
is  the  Messiah,  they  turn  away  and  treat  him  with  con- 
tumely and  contempt. 

These  we  must  revert  to  when  we  look  for  the  reasons  of 
impossibility  as  to  their  recovery  from  their  apostasy. 


226  COMMENTARY   ON   THE 

III.  To  renew  them  to  repentance  is  a  thing  impossible — 
it  cannot,  literally — it  is  unable  to  be  done. 

1.  The  matter  that  is  impossible — to  renew  these  persons 
nnto  repentance  again.  It  must  be  carefully  noted,  that 
the  question  is  not  about  renewing  them  to  life,  but  to  re- 
pentance. There  is  no  evidence,  that  they  had  been  alive 
spiritually  ;  but  only,  that  they  had  professed  rei:)entauce. 
And  we  have  evolved  the  true  idea  of  that  grace,  inadvert- 
ently however,  omitting  the  obvious  distinction  of  initial 
and  continued  or  repeated  repentance.  Initial  repentance 
is  the  first  turning  of  the  soul  and  heart  from  sin  to  God ; 
and  is  subsequent  to  regeneration,  and  concomitant  with 
faith.  When  the  soul  is  made  alive  unto  God — quickened 
by  the  Spirit — it  relies  and  rests  instantly  upon  God's  ve- 
racity, setting  to  its  seal  that  God  is  true ;  and  then  turns 
away  from  all  unholy  works,  to  serve  the  living  God.  Per- 
manent— repeated  activities  of  this  grace,  occur  every  time 
we  fail  and  sin  by  omission  or  commission.  This  habitual 
repentance  is  a  daily  exercise  of  the  new  man ;  and  no  one 
can  grow  in  this  grace,  or  any  other,  but  by  its  exercise. 
Hence,  all  Christians  confess  their  sins,  and  God  is  faithful 
and  just  to  forgive  us  our  sins. 

2.  "Again"  implies, that  they  were  once  renewed  unto  re- 
pentance. They  professed  conviction — declared  their  revul- 
sion of  heart  against  sin,  their  fjiith  in  the  promises  of  life  and 
salvation  through  Christ.  They  so  conducted  themselves  as 
to  secure  confidence  in  the  reality  of  their  conversion  and 
the  genuineness  and  sincerity  of  their  repentance  toward 
God  ;  and  were  accordingly  received  to  Church  member- 
ship. They  now  renounce  all  tliis — they  call  tlie  light 
darkness ;  tlicy  taste  not,  but  loathe  the  heavenly  bread ; 
they  blaspheme  the  Holy  Gliost,  denying  liis  divinity,  and 
scoffing  at  his  miracles ;  they  reject  the  word  of  God  ;  and 
despise  the  miraculous  evidences  of  its  truth.     They  "  sin 


EPISTLE   TO   THE    HEBREWS.  227 

wilfully  after  having  received  the  knowledge  of  the  truth," 
as  in  eh.  x.  26,  on  which  in  due  time  we  must  comment ; 
when  we  shall  see  this  sin  to  be  substantially  the  sin 
against  the  Holy  Ghost,  which  hath  never  forgiveness, 
neither  in  this  world,  neither  in  that  which  is  to  come. 

IV.  The  reasons  why  they  cannot  be  renewed  unto  re- 
pentance. 

1.  Because  no  new  light  can  be  brought  to  bear  on  their 
understandings.  The  glorious  truths  of  the  gospel  have 
already  been  presented,  admitted  and  acknowledged;  the 
ordinary  operations  of  the  Spirit  have  aroused  their  con- 
sciences; they  have  felt  themselves  shut  up  to  the  profession 
of  repentance ;  they  have  been  forced,  as  the  evil  angels,  to 
an  acknowledgment  of  the  truth ;  they  admit  that  there  is 
no  salvation  but  in  Christ — that  nothing  can  deliver  a 
sinner  from  the  curse  of  God,  but  the  sacrifice  offered  on 
Calvary,  and  yet  they  reject  that  sacrifice  and  turn  away. 
How  then  is  it  conceivable,  that  they  can  be  saved  ?  There 
is  not  another  name  under  heaven  given  among  men,  where- 
by a  sinner  can  be  saved,  and  this  name  they  despise  and 
reject.  If  Christ  were  to  come  down  and  ofier  himself 
again  a  sacrifice  for  sin,  they  would  surely  be  more  likely 
to  despise  and  mock  the  agonies  of  his  second  crucifixion, 
and  even  more  contemptuously  than  they  do  the  first.  No 
medicine  but  one  can  possibly  cure  their  disease ;  and  that 
they  tramijle  under  foot. 

2.  Then  the  contumely  and  contempt  displayed  toward 
the  kind  and  condescending  Saviour,  stands  in  their  own 
minds  a  mountain  in  their  way.  They  feel  an  utter  revul- 
sion of  soul  against  him,  and  this  drives  them  farther  and 
farther  from  him.  Apostates  are  thus  always  more  bitter 
and  hostile  than  ordinary  sinners.  The  more  they  scoflT, 
the  more  they  are  rooted  and  grounded  in  their  hatred  and 
enmity  against  God  and  his  Christ. 


228  COMMENTARY   ON   THE 

3.  Then,  on  the  score  of  law  and  justice,  they  are  wholly 
delivered  over  to  hardness  of  heart  and  blindness  of  mind. 
For  it  is  a  fixed  and  indispensable  principle  in  the  very  na- 
ture of  moral  government,  that  there  must  be  a  limit  to  pro- 
bation— a  point  in  time  when  the  trial  ends,  and  the  subject 
under  trial  must  be  called  to  account.  My  Spirit  shall  not 
always  strive  with  man — let  him  alone,  he  is  joined  to  his 
idols.  We  cannot  conceive  of  moral  government  at  all 
without  this  principle.  If  then  these  apostates  have  sinned 
away  their  day  of  grace,  there  remains  to  them  nothing  but 
a  certain  fearful  looking  for  of  judgment  and  fiery  indigna- 
tion which  shall  devour  them  as  adversaries  of  God,  un- 
reconciled and  irreconcilable. 

As  intimated,  this  is  the  unpardonable  sin  and  will  come 
up  hereafter,  we  only  now  anticipate  the  important  practical 
remark ;  that  if  any  tender  conscience  is  distressed  by  the 
apprehension  that  it  has  committed  this  fearful  sin,  the  very 
fact  of  this  distress  disproves  it;  for  unbelief,  landing  a 
soul  in  apostasy,  sears  it  as  with  a  hot  iron,  and  leaves  it 
utterly  callous  and  dead  to  tender  emotions — hard  as  the 
nether  millstone. 

V.v.  8,  9.  "  For  the  earth,  which  drinketh  in  the  rain 
that  Cometh  oft  upon  it,  and  bringeth  forth  herbs  meet  for 
them  by  whom  it  is  dressed,  receiveth  blessing  from  God. 
But  that  which  beareth  thorns  and  briars  is  rejected,  and  is 
nigh  unto  cursing,  whose  end  is  to  be  burned." 

We  have  here,  under  a  comparison,  or  brief  allegory,  the 
argument  preceding ;  designed  to  alarm  and  arouse  such  as 
are  peculiarly  in  danger  of  apostasy;  but  moreover  to  con- 
strain all  to  whom  the  gospel  comes,  to  diligence  and  faith- 
fulness in  the  improvement  of  their  privileges.  The  earth 
symbolizes  man,  as  an  individual  or  in  the  aggregate.  The 
cultivator  of  the  ground  is  the  Lord.  The  results  varying, 
represent  the  different  effects  from  the  preached  gospel. 


EPISTLE   TO   THE   HEBREWS.  229 

I.  "  The  vineyard  of  the  Lord  of  hosts  is  the  house  of 
Israel,  and  the  men  of  Judah  his  pleasant  plant."  If  we 
consider  the  aggregate  mass  under  this  figure,  then  we 
must  note  the  perilous  condition  of  the  Hebrew  nation  at 
this  juncture.  For  about  thirty-five  years  they  have  had 
the  gospel  pressed  upon  their  consideration.  "  My  doctrine 
shall  drop  as  the  rain  and  my  speech  shall  distil  as  the 
dew ;  as  the  small  rain  upon  the  tender  herb,  and  as  the 
showers  upon  the  grass."  Deut.  xxxii.  2.  And  such  is  the 
rain  in  this  text — properly  a  shower,  gentle  and  yet  copious, 
adequate  to  saturate  the  soil.  Heavenly  influences  are  de- 
scribed thus,  "  He  shall  come  down  like  the  rain  upon  the 
mown  grass ;  as  showers  that  water  the  earth."  Ps.  Ixxii.  6. 
The  common  influences  of  the  Spirit,  enlightening  the  mind 
and  stirring  up  the  consciences  of  men,  are  also  here  set 
forth. 

The  earth — or  rather  land  in  general,  includes  forests, 
rocky  mountains,  swamps.  But  the  expression,  "which 
drinketh  in  the  rain,"  limits  it  to  arable  land,  soil  naturally 
adapted  to  cultivation.  Such  land  represents  the  mass  of 
mankind,  whose  faculties  are  adapted  to  the  reception  of 
truth,  whether  of  natural,  mental  or  spiritual  science. 
And  if  the  natural  man — the  unregenerate,  receiveth  not 
the  things  of  the  Spirit,  it  is  not,  that  his  intellectual  powers 
have  no  adaptation ;  but  because  of  the  alienation  of  his 
heart  from  God ;  his  corrupt  lusts  becloud  his  mind. 

This  doctrine — this  rain  coming  often  upon  it,  intimates 
the  abundant  instructions  given  to  Israel  and  to  all  who 
hear  the  gospel,  for  "precept  is  upon  precept,  precept  upon 
precept ;  line  upon  line,  line  upon  line ;  here  a  little  and 
there  a  little ;"  so  that  for  your  opportunities,  ye  ought  to 
be  able  to  teach  others.  Thus  facilities  to  knowledge  gen- 
erally abound  all  over  the  Church :  we  have  the  Bible- 
class,  the  Sabbath-school,  the  family  instruction,  the  prayer- 
20 


230  COMMENTARY   ON  THE 

meeting,  but  above  all  and  more  important  than  all,  the 
public  conunissioncd  ambassador  of  God,  with  the  holy  Scrip- 
tures open  belbre  him  and  before  all  the  people :  so  that 
men  cannot  remain  ignorant  of  the  glorious  gospel  of  the 
blessed  God;  unless  they  wilfully  shut  their  eyes  and  stop 
their  ears. 

II.  The  Lord  is  the  husbandman.  This  vast  and  com- 
prehensive agency  is  all  of  his  provision.  "  The  testimony 
of  Jesus  is  the  Spirit  of  prophecy."  The  prophets,  who 
of  old  spake  unto  the  Fathers,  were  all  under  the  direction 
of  the  Holy  Spirit.  And  the  whole  system  of  agencies 
under  the  gospel  comes  under  the  evangelical  commission, 
Go  ye  into  all  the  world  and  preach  the  gospel  to  every 
creature.  Now  in  all  this  the  Lord  exerciseth  his  sover- 
eignty. "Hath  the  rain  a  father?  or  who  hath  begotten 
the  drops  of  dew?"  Job  xxxviii.  28.  God  alone  can  bring 
rain.  "Are  there  any  among  the  vanities  of  the  gentiles 
that  can  cause  rain  ?"  "  The  Lord  shall  make  bright  clouds, 
and  give  them  showers  of  rain,  to  every  one  grass  in  the 
field."  So  in  Amos  iv.  7,  "I  have  withholden  the  rain 
from  you — and  I  caused  it  to  rain  upon  one  city,  and  caused 
it  not  to  rain  upon  another  city."  Now  as  God  is  sover- 
eign of  the  rain,  so  is  he  in  the  dropping  of  his  doctrine 
and  the  distilling  of  his  Spirit.  He  has  left  many  portions 
of  the  earth  without  the  knowledge  of  his  gospel — "thou 
hast  hid  these  things  from  the  wise  and  prudent  and  hast 
revealed  them  unto  babes."  How  deeply  then  ought  we  to 
feel  our  obligation  of  gratitude  and  responsibilities,  in  view 
of  the  Divine  partialities  in  our  i'avor ;  and  how  strenu- 
ously should  we  exert  ourselves  in  the  improvement  of  our 
opportunities? 

III.  The  varied  results  of  this  cultivation  represent  the 
diversities  of  effect  of  a  preached  gospel.  These  are  of  two 
kinds,  good  fi-uitbearinrj :  and  barrenness  and  corrupt  fruit. 


EPISTLE   TO   THE    HEBREWS.  231 

The  former  is  described  in  the  words  "  and  bringeth  forth 
herbs,  meet  for  them  by  whom  it  is  dressed."  In  these  are 
several  points  to  be  noted. 

1.  There  is  a  slight  defect  in  the  translation.  It  should 
be  "for  whom" — on  account  of  whom,  for  whose  benefit  it 
is  dressed.  That  the  almost  invariable  usage  with  Greek 
writers,  in  regard  to  this  construction,  is  the  correct  one 
here  also,  is  evident  from  the  undoubted  truth,  that  in  the 
times  of  this  writing,  the  owners  of  the  soil  were  generally 
different  persons  from  the  stewards  and  laborers,  by  whom 
the  work  was  performed.  Witness  the  parable  of  the  vine- 
yard, let  out  to  husbandmen.  Moreover,  this  usual  render- 
ing includes  the  other,  for  the  laborer  is  worthy  of  his 
meat, — the  wages  of  labor  must  first  be  paid,  whilst  the 
land  is  tilled  for  the  proprietor. 

2.  The  product  is  not  cereal  grains,  nor  yet  grasses  ;  but 
herbs,  garden  vegetables.  This  is  the  most  valuable  product 
of  the  soil ;  on  its  production  much  more  labor  is  bestowed 
than  on  the  other  kinds,  and  much  more  value  in  propor- 
tion to  the  acres  is  ordinarily  received.  Here  we  are  taught, 
that  the  organized  Church,  which  is  within  the  wider  field, 
which  is  the  world  at  large,  is  the  special  object  of  the  hus- 
bandman's care,  and  that  to  which  he  looks  for  the  fruits  of 
righteousness,  to  the  praise  of  his  own  glory.  "  Those  that 
be  planted  in  the  house  of  the  Lord,  shall  flourish  in  the 
courts  of  our  God.  They  shall  still  bring  forth  fruit  in  old 
age ;  they  shall  be  fat  and  flourishing."  Ps.  xcii.  13,  14. 

3.  This  tillage  is  peculiarly  liable  to  noxious  products, — 
weeds,  briars,  thorns — that  spring  up  and  retard  the  growth 
of  the  plants :  and  this  beautifully  illustrates  the  careful 
exercise  of  discipline  in  the  Church,  which  promotes  the 
growth  of  its  members  in  holiness  and  perfection,  negatively 
as  it  were :  that  is,  by  removing  hindrances  out  of  the  way, 
and  thus  preventing  evil  communications  from  corrupting 


232  COMMENTARY   ON   THE 

good  manners.  Positively,  all  growth  in  holiness  is  by  the 
Spirit's  influence  in  the  soul :  "  and  their  soul  shall  be  as  a 
watered  garden." 

4.  The  further  consequence  is,  blessing  from  God.  But 
we  must  distinguish.  Two  words  are  rendered  by  the  one 
English  term  blessed.  "  Blessed  are  the  pure  in  heart." 
Here  blessed  means,  happy  are  the  pure  in  heart.  But 
the  word  in  our  text,  signifies  to  speak  well  of — to  com- 
mend, to  praise  a  person  because  of  good  qualities  in  him. 
We  have  adopted  this  word  in  English — eulogy ;  and  in  the 
proper  Greek  sense.  Obviously,  therefore,  the  blessing  here 
is  not  the  grace  that  precedes  and  causes  the  fruit-bearing. 
It  is  nevertheless  a  reward  for  it,  and  is  accompanied  with, 
or,  we  may  say,  followed  by  blessing  in  the  sense  of  beati- 
tude. For  the  eulogy  "  well  done  thou  good  and  faithful 
servant,"  is  followed  by  the  joy  of  the  Lord.  And  thus 
God  always  rewards  that  very  fruit-bearing,  holy  diligence, 
which  is  itself  the  product  of  his  own  previously  communi- 
cated grace. 

Converse  results  follow  the  opposite  course  of  conduct. 
Land  that  bears  thorns  and  briars  meets  a  different  fate. 

1.  Barrenness  is  a  negative  idea — it  is  the  mere  absence 
of  fruit  and  fruit-bearing  capacity.  It  is,  however,  always 
in  Scripture  looked  upon  as  a  great  evil.  In  his  dis- 
pleasure, "God  turneth  a  fruitful  land  into  barrenness,  for 
the  wickedness  of  them  that  dwell  therein."  Ps.  cvii.  34. 
But  there  is  a  striking  analogy  between  land  and  man  as  a 
moral  being.  If  land  capable  of  drinking  in  the  rain — 
arable  land,  bears  no  fruit,  it  will  produce  weeds,  briars 
and  thorns.  If  there  is  no  good  seed  sown  in  the  heart, 
Satan  will  supply  the  defect,  and  roots  of  bitterness  will 
spring  up.  There  is  no  neutrality  in  morals:  men  are 
either  good  or  bad ;  with  Christ  or  against  him. 

2.  This  land    producing   thorns  and   briars   is   rejected. 


EPISTLE   TO   THE    HEBREWS.  233 

The  word  is  used  to  describe  metals  which  have  beeu  sub- 
jected to  a  fiery  trial,  and,  having  been  found  adulterated, 
are  discarded,  thrown  away  as  useless.  The  verbal  form  of 
the  same  we  have  in  1  Cor.  xi.  28,  Let  a  man  examine  him- 
self— throw  himself  into  the  crucible  of  a  rigid  self-examina- 
tion, and  having  passed  through  and  stood  the  test,  so  let 
him  eat.  But  more  than  a  negation  is  found  here.  Such 
laud  is  cursed  with  increase  of  evils ;  and  being  incapable 
of  producing  any  good  fruit,  it  is  subjected  to  a  process  of 
fire.  We  may  not  however  press  the  analogy  too  close. 
For  the  agriculture  of  that  day  resorted  to  the  process  of 
fire  to  improve  the  soil.  This  point  is  not  to  be  maintained 
as  symbolical.  Thus  is  it  with  men  who  do  no  good,  but 
evil.  They  are  thrown  out :  reprobate  silver  shall  men  call 
them.  They  are  not  simply  let  alone ;  but,  being  positively 
evil,  are  cast  into  outer  darkness,  where  are  weeping  and 
wailing  and  gnashing  of  teeth. 

Now,  let  all  men  know  that  this  process  is  in  progress, 
though  you  may  not  perceive  it,  by  which  your  characters 
are  brought  to  the  test.  The  instrumental  agencies  are  at 
work.  God's  ministry  are  ajjplying  the  words  of  truth 
now,  by  which  you  shall  be  judged  in  the  day  of  their 
divine  Master's  glory.  Still  the  process  here  and  now  is  a 
solemn  reality.  Jesus  our  Lord  is  probing  the  conscience ; 
is  applying  the  truth,  and  it  is  impossible  but  that  either  a 
hardening  influence  or  the  reverse  is  taking  place  even 
now.  Are  not  many  hastening  apace  toward  the  perilous 
point  of  final  abandonment  —  nigh  unto  cursing?  And 
what  is  this  cursing,  but  simply  the  withdrawing  of  in- 
fluences tending  heavenward,  and  leaving  you  to  the  free- 
dom of  your  own  will?  Then  the  end  is  burning.  But 
now  turn ;  oh,  why  will  ye  die? 

V.v.  9,  10.  "  But,  beloved,  we  are  persuaded  better 
things  of  you,  and  things  that  accompany  salvation,  though 

20  « 


234  COMMENTARY   ON   THE 

we  thus  speak.  For  God  is  not  unrighteous,  to  forget  your 
work  and  habor  of  love,  which  ye  have  showed  toward  his 
name,  in  that  ye  have  ministered  to  the  saints  and  do  min- 
ister." 

The  communications,  which  are  intended  to  alarm  and 
arouse,  are  followed  by  very  different  effects  upon  different 
minds.  Impending  wrath  ought  to  alarm  those  over  whose 
heads  it  hangs  ;  whilst  others  of  a  contrary  character,  are 
really  in  no  danger,  and  have  no  just  ground  of  dismay  or 
even  of  uneasiness.  Humble  piety  often  trembles  under 
general  denunciations  of  divine  displeasure  against  sin  ; 
whilst  gospel  hardened  transgression  braves  the  thunders 
of  omnipotence.  Such  is  the  deceitfulness  of  sin  ;  such  the 
tempting  wiles  of  the  arch  adversary.  These  often  succeed 
for  a  time  in  exciting  perturbation  of  mind  and  painful 
anxieties  of  heart,  in  view  of  what,  at  worst,  is  only  the 
frown  of  a  Father's  love;  whilst  that  generates  the  false 
belief  that  there  is  no  real  danger — God's  wrath !  it  is  only 
a  figure  of  speech  after  all ;  the  divine  Being  is  benevolent, 
and  not  at  all  the  subject  of  malevolent  passions.  Let  not 
true  believers  mistake  a  parental  reproof  and  warning  for  a 
coming  of  burning  wrath.  Let  those  who  abide  in  the  gall 
of  bitterness  and  bonds  of  iniquity  know  then,  that  confident 
boldness  will  not  prevent  the  fire  from  kindling  among  the 
briars  and  thorns,  nor  extinguish  it  when  kindled. 

But,  Beloved,  we  are  persuaded  better  things  of  you, 
though  we  thus  speak.  Let  us  not  sin  against  the  gen- 
eration of  the  just.     Here  we  note, 

1.  The  compellation.  Beloved!  as  it  is  contrasted  by  the 
adversative,  But.  There  are  two  classes  presented,  viz., 
those  described  in  v.  v.  4  and  5,  as  persons  that  have  enjoyed 
many  privileges  and  received  many  gifts,  but  who  turn 
away  from  the  truth  and  deliberately  renounce  the  proffered 
salvation :  and  these  beloved  ones — the  aggregate  of  true 


EPISTLE   TO   THE   HEBREWS.  235 

belieyei'S  who  ai'e  bound  together  by  that  charity  which  is 
the  bond  of  perfectness  and  which  endureth  forever :  and 
outliveth  even  faith,  and  hope. 

2.  The  apostle's  confidence  in  the  reality  of  their  conver- 
sion— "  we  are  persuaded."  Well  does  Dr.  Sampson  observe, 
"  We  persuade  ourselves."  This  phrase,  as  with  us,  often 
expresses  the  surest  conviction.  Thus,  in  Rom.  viii.  38, 
"  For  I  am  persuaded,  that  neither  death  nor  life,  etc.,  shall 
be  able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord."  He  also  quotes  Rom.  xiv.  14  and 
2  Tim.  i.  12.  Whilst  it  is  true,  that  we  cannot  know,  with 
absolute  certainty,  that  any  given  individual  or  mass  of 
individuals  are  truly  converted  and  infallibly  safe ;  yet  our 
evidences  may  be  so  thorough,  as  to  leave  no  shade  of 
doubt.  Nor  can  we  duly  appreciate  the  benefits  to  chris- 
tian society,  from  such  persuasion ;  and  consequently  the 
importance  of  giving,  in  a  life  of  holiness,  the  evidence  from 
which  this  persuasion  springs. 

3.  The  matter  of  this  persuasion — better  things  of — con- 
cerning— about  you.  What  things?  Assuredly  the  things, 
wherein  the  beloved  were  better  than  the  apostles  before 
mentioned.  You,  my  beloved,  have  gone  beyond  these 
gifts  and  natural  attainments,  and  embraced  the  salvation 
set  before  you  in  the  arms  of  a  true  faith,  and  exhibited  its 
truth  in  sincere  repentance  and  the  exercises  of  a  true  char- 
ity. In  short,  these  better  things  are  such  as  have  salvation. 
Hence,  as  before  remarked,  the  attainments  of  the  other 
class  in  this  contrast,  do  not  necessarily  accompany — or 
more  literally,  have  salvation.  The  graces  of  the  Holy 
Spirit,  displayed  in  their  life,  convinced  him  of  their  regen- 
eration and  consequently,  of  that  life  in  them  which,  by  His 
inhabitation,  shall  endure  forever. 

4.  It  is  no  offence  against  charity  to  warn  men  of  the 
perils  of  eternal  wrath.     He  that  believeth  not  the  Son 


236  COMMENTARY  ON  THE 

shall  not  see  life,  but  the  wrath  of  God  abideth  on  hira. 
The  law's  curse  and  the  gospel's  promise  are  not  antago- 
nistic. 

5.  It  is  dangerous,  nevertheless,  and  should  never  be 
done,  to  leave  men  under  the  denunciations  of  divine  wrath, 
without  pointing  out  the  way  of  escape  through  the  great 
atonement. 

6.  The  beloved  of  the  Lord  are  not  to  be  left  comfortless, 
though  wicked  and  impenitent  men  may  pervert  gospel 
promises  to  their  own  ruin. 

V.  10.  The  grounds  of  this  favorable  opinion  are  found 
in  their  personal  and  practical  religion  :  and, 

1.  They  were  working  christians.  The  better  critical 
opinion,  and  which  Dr.  Mason  decidedly  held,  is,  that  the 
work  here  is  that  of  faith.  Whether  the  weight  of  Greek 
manuscripts  justifies  or  not,  the  insertion  of  faith  after 
woi'k,  as  in  1  Thess.  i.  3 — "  Remembering  without  ceasing 
your  work  of  faith  and  labor  of  love  " — the  Apostle's  mean- 
ing here  includes  it.  For  without  faith  it  is  impossible  to 
please  God  ;  and  faith  Avorketh  by  love.  Faith  is  the  great, 
radical  constituent  of  christian  character,  out  of  which  all 
others  grow.  Men  may  sneer  when  they  hear  people  talk 
of  believers.  Well,  let  them  sneer.  It  is  not  my  present 
business  to  show  their  inconsistency,  when  they  act  faith  in 
all  their  lives,  only  not  in  God.  I  shall  merely  say,  the 
judgment  of  God  is  different  from  theirs.  We  are  justified 
by  faith ;  we  live  by  foith  ;  and  we  shall  die  by  faith  in  the 
death  of  him  who  is  the  resurrection  and  the  life.  The 
man  who  does  not  work  in  this  way  does  nothing. 

2.  This  working  faith  is  active  love — labor  of  love.  The 
word  for  labor  is  not  found  in  all  original  manuscripts,  and 
is  considered  by  many  critics  of  doul)tful  authority.  But 
its  omission  would  make  no  material  change  of  meaning. 
Griesbach  omits  it,  and  his  text  reads  "  the  work  of  you  and 


EPISTLE   TO   THE    HEBREWS.  237 

of  love  " — your  work  even  of  love :  and  when  we  proceed 
to  ascertain  what  the  work  is,  we  find  it  to  consist  in  show- 
ing reverence  to  his  name  by  exercises  of  love  toward  his 
people;  all  of  which  are  the  fruits  of  faith. 

3.  The  objects  of  love — which  love  ye  have  showed  toward 
his  name.  The  name  of  a  thing  is  that  whereby  it  is  known 
and  distinguished  from  all  other  things.  The  name  of  God 
includes  anything  and  everything  that  displays  his  attri- 
butes to  the  contemplation  of  rational  minds.  Of  course, 
the  highest  manifestation  of  his  perfections  is  found  in  our 
Lord  Jesus  Christ.  To  respect,  reverence,  and  love  Christ, 
is  to  love  the  Father.  To  treat  with  contempt  the  Son,  and 
yet  to  profess  respect  and  love  to  the  Father,  is  the  veriest 
effrontery.  "  He  that  saith  I  love  God  and  yet  hateth  his 
brother  is  a  liar." 

4.  Therefore,  note  the  manner  in  which  faith  works  and 
love  labors.  Ye  have  ministered  to  the  saints.  This  minis- 
tering is  a  general  idea — performed  the  duties  of  a  deacon. 
It  includes  supplying  their  temporal  wants,  lodging,  enter- 
taining, forwarding  them  on  their  journeys  and  in  their 
business,  and  giving  money  for  their  use.  2  Cor.  viii.  4,  9. 
This  is  an  expression  of  respect  and  love  to  Christ.  "  Inas- 
much as  ye  have  done  it  unto  one  of  the  least  of  these,  ye 
have  done  it  unto  me."  But  the  Apostle  insists  on  con- 
tinuity in  this  course  of  action.  A  spasm  of  charity  may 
drive  a  man  to  do  a  very  liberal  thing ;  but  he  may  fall  off 
and  neglect  this  Christian  duty  for  long  years :  but  these 
believers  persevered — they  do  minister. 

5.  The  faithfulness  of  God  to  his  covenant  engagements, 
is  an  important  item  in  the  foundation  of  the  Apostle's  con- 
fident persuasion.  God  is  not  unrighteous  to  forget  your 
works  of  charity.  Not  to  forget  is  to  remember,  as  Paul 
did  the  charitable  works  of  the  Thessalonians :  and  to  re- 
member is  to  reward  their  doings  ;  which  is  to  be  righteous. 


238  COMMENTARY   OX   THE 

Not  to  reward  faithful  service  is  to  be  unjust.  God's  justice 
is  displayed  partly  in  our  present  life,  and  fully  in  the  future 
world.  Jesus  tells  us,  that  the  giving  of  a  cup  of  cold  water 
to  a  disciple  in  the  name  of  a  disciple  shall  in  nowise  lose 
its  reward — Matt.  x.  42.  Nor  is  there  the  least  discrepancy 
between  this  and  the  doctrine  of  salvation  by  free  grace. 
No  work  merits  reward,' but  the  work  of  faith,  and  this  faith 
is  a  divine  grace.  He  gives  the  grace,  and  then,  in  the 
strictest  sense,  rewards  all  the  holy  activities  of  the  heart 
in  which  it  dwells. 

6.  "  One  of  the  most  decisive  tests  of  our  interest  in  His 
salvation  by  faith,  is  our  exercising  faith  in  Him  for  the 
life  that  now  is.  If  you  are  afraid  to  trust  the  Lord  Jesus 
for  the  enjoyments  of  time,  how  can  you  trust  him  for  those 
of  eternity  ?  This  test  of  your  faith  is  of  more  importance 
than  you  are  generally  aware  of.  Try  and  bring  your  minds 
up  to  it.  See  whether  you  are  not  more  willing  to  trust 
yourself  to  his  grace  and  mercy  for  eternal  things,  than  to 
trust  his  providence  for  those  things  which  perish  in  the 
using." 

V.v.  11,  12.  From  the  danger  of  apostasy  and  the  con- 
fidence he  felt  in  their  devising  liberal  things,  Paul  proceeds 
to  exhort  them  to  take  warning  and  encouragement  to  perse- 
vere in  the  ways  of  well  doing.  He  feels  it  to  be  as  truly 
his  duty  to  recognize  and  commend  their  Christian  zeal  and 
charitable  works,  as  to  censure  the  backsliders  and  therein 
to  warn  the  faithful.  "  And  we  desire  that  every  one  of 
you  do  show  the  same  diligence  unto  the  end :  That  ye  be 
not  slothful,  but  followers  of  them  who  through  faith  and 
patience  inherit  the  promises."  The  central  idea  here  is 
tiie  contrary  of  the  failing  of  the  apostates;  viz.,  full  as- 
surance of  hope.  At  this  high  attainment  he  urges  them 
to  aim.  Christians  ought  not  to  live  in  gloom,  and  doubts, 
and  despondency  all  tlieir  days.     It  is  their  duty  and  their 


EPISTLE   TO   THE    HEBREWS.  239 

privilege  to  rise  and  live  above  these  heavy  drawbacks 
vipon  their  felicity.  Where  hope  is  ever  and  anon  at  the 
point  of  expiration,  there  can  be  but  little  spiritual  enjoy- 
ment: and  but  little  of  that  life,  vigor  and  energy,  so  im- 
portant as  a  preparation  for  success  in  any  enterprise. 
Hope  of  success  nerves  the  arm  of  effort  and  realizes  its 
object. 

To  this  end,  the  spirit  displayed  in  their  ministering  to 
the  saints,  is  commended  and  the  same  active  charity  en- 
couraged. The  hand  of  the  diligent  maketh  rich:  and  this 
is  pressed  upon  every  one  of  them :  no  drones  are  to  be  en- 
couraged or  tolerated  in  the  hive.  Industry  in  any  lawful 
pursuit,  but  especially  in  sacred  things,  is  a  sure  method  of 
warding  off  the  assaults  of  the  foe.  "  Occupy  till  I  come." 
And  this  is  equally  the  duty  of  those  who  have  little,  as 
those  who  have  much  of  money,  or  of  any  kind  of  talents. 
Failures  in  this  duty,  are  perhaps  more  common  among 
those  of  small  means  than  among  those  who  have  large  re- 
sources. The  man  of  one  talent  was  the  only  one  utterly 
deficient :  and  so  it  often  is ;  a  man  says,  I  am  too  poor  to 
do  anything — I  cannot  teach  or  preach,  or  give  money  to  aid 
others.  Such  men  forget  the  two  mites.  If  the  small  rain- 
drops were  to  stop  coming  down,  the  rivers  would  soon 
run  dry. 

This  eager  diligence  the  Apostle  presses  without  limit — 
to  the  end.  While  there  is  life,  there  must  be  laborious 
diligence :  and  this  end  is  the  beginning  only  of  a  new  and 
more  glorious  career  of  usefulness  and  felicity.  If  the  sol- 
diers are  enlisted  to  the  end  of  the  war,  it  is  likely  to  end 
sooner  than  if  for  short  periods.  Their  interests  will  press 
them  to  a  speedy  conclusion. 

V.  12.  The  aim  of  the  preceding  exhortation,  is  to  pre- 
vent slothfulness  and  to  excite  to  energetic  action.  Ye  are 
not  to  slumber  over  the  means  of  improvement — planning  ex- 


240  COMMENTARY   OX   THE 

cuscs — now  running  at  this — now  at  that;  and  not  pursuing 
any  with  steadfast  and  systematic  energy.  "NVe  see  how  this 
does  in  temporal  things.  No  good  comes  of  it.  "  The 
slothful  man  saith,  there  is  a  lion  without,  I  shall  be  slain 
in  the  streets."  Prov.  xxii.  13.  Such  persons  relieve  the 
Devil  from  the  trouble  of  tempting  them ;  they  tempt 
themselves.  The  contrary  course  is  strongly  urged.  "  Be 
ye  followers  of  them  who  through  faith,"  etc.  i.  e.,  the  Old 
Testament  believers.  The  great  inheritance  is  wrapped  up 
in  the  promises  :  and  God  will  have  his  people  to  know  that 
it  is  worth  waiting  for.  Paul  had  experience  of  this  in 
regard  to  his  temporal  salvation — amid  his  vastly  numerous 
perils  by  sea  and  land,  his  patience  had  her  perfect  work, 
and  by  long-sufl'ering  he  triumphed.  Now  therefore  he 
urges  his  brethren  :  "  Gii'd  up  the  loins  of  your  minds  and 
press  on,  giving  all  diligence  to  make  your  calling  and 
election  sure." 

V.v.  13-15.  "For  when  God  made  promise  to  Abraham, 
because  he  could  swear  by  no  greater,  he  sware  by  himself, 
saying.  Surely,  blessing  I  will  bless  thee,  and  multiplying  I 
■will  multiply  thee ;  And  so,  after  he  had  patiently  endured, 
he  obtained  the  promise." 

Promises  are  to  be  inherited  ;  that  is,  to  pass  down  from 
father  to  son  ;  and  God  will  teach  his  children,  that  they 
must  await  his  time  for  their  possession  and  enjoyment : 
and  this  is  necessary  for  the  perfecting  of  their  faith  and 
patience.  These  graces  in  vigorous  exercise  generate  the 
full  assurance  of  hope.  Hope  is  the  daughter  of  faith  and 
the  mother  of  charity.  No  man  can  be  a  Christian  witho'tit 
hope ;  but  its  life  and  power  vary  with  the  character  of  its 
parent.  As  faith  increases  in  strength,  hope  acquires  activity, 
buoyancy  and  cheerfulness;  and  love  feels  her  benevolence 
expand  and  her  life  reaching  into  eternity.  Thus  grow 
these  graces,  until  the  (hiup;;htcr  supplants  the  mother — the 


EPISTLE   TO   THE    HEBREWS.  241 

full  assurance  of  hope  swallows  up  faith  in  vision,  and  is 
herself  merged  and  lost  in  the  full  fruition  of  heavenly 
love.  Now  the  foundation  of  all  this,  lies  in  the  pledged 
veracity  and  unfailing  faithfulness  of  a  covenant  keeping 
God.  This  is  the  matter  discussed  in  these  and  the  follow- 
ing verses. 

He  illustrates,  in  the  case  of  the  father  of  the  faithful, 
the  characteristics  of  all  his  children,  of  whom  he  will  have 
us  to  be  followers.  We  may  notice,  I.  The  promise ;  II. 
The  oath  ;  III.  The  fulfilment. 

I.  The  promise  was  given  to  Abram  at  his  call,  in  the 
seventieth  year  of  his  life ;  and  renewed  on  several  occa- 
sions. The  last  was  after  the  offering  of  Isaac,  Gen.  xxii. 
16-18,  when  the  oath  was  superadded.  This  vocation, 
promise  and  oath  organized  the  visible  church,  properly  so 
called.  It  involves  also  the  blessings  of  the  covenant  of 
grace  and  redemption,  which  was  made  in  eternity  between 
the  Father  and  the  Son,  and  guarantees  these  blessings  to 
Abraham  and  to  his  spiritual  seed  for  ever. 

II.  The  oath.     And  we  must  note  its  general  nature. 

1.  An  oath  is  a  solemn  appeal  to  God,  asking  him  to 
witness  the  juror's  sincerity  and  purpose  to  tell  the  truth, 
or  perform  the  promise  he  therein  makes;  and  that  as  he 
shall  answer  to  God  at  the  Great  Day.  It  is  therefore  when 
used  by  creatures,  an  act  of  religious  worship  of  the  very 
highest  character.  It  recognizes  the  being  of  God ;  his  om- 
nipresence ;  his  omniscience ;  his  omnipotence ;  his  holiness  ; 
his  justice ;  his  truth  ;  his  future  judgment  of  the  world.  It 
imprecates  God's  wrath  upon  the  soul  and  body,  if  the  man 
violates  any  of  these  obligations.  When  the  commandment 
orders,  "  Thou  shalt  not  take  the  name  of  the  Lord  thy  God 
in  vain" — it  orders  us  to  take  it  when  lawfully  called  upon 
to  do  so.  Accordingly,  Isa.  Ixv.  16,  speaking  of  the  gospel 
day,  says  "  he  that  sweareth  in  the  earth  shall  swear  by  the 
21 


242  COMMENTARY   OX   THE 

God  of  truth" — And  this  is  according  to  law,  Deut.  vi.  13, 
"  Thou  shalt  fear  the  Lord  thy  God,  and  serve  him,  and 
shalt  swear  by  his  name."  To  take  an  oath  to  tell  the 
truth  or  to  discharge  the  duties  of  an  office,  when  lawfully 
called  upon,  is  as  much  a  duty,  as  profanely  and  in  vain 
swearing  is  a  sin.  "  Thy  children  have  forsaken  me,  and 
have  sworn  by  them  that  are  no  gods."  Jer.  v.  7. 

2.  The  object  or  purpose  of  an  oath  is  noted  in  v.  16 — 
"an  oath  for  confirmation  is  to  them  an  end  of  all  strife." 
In  controversies  and  lawsuits,  truth  is  essential  to  justice ; 
and  the  oath  is  a  means  of  arriving  at  truth.  If  ever  a 
man  will  tell  or  act  the  truth,  it  will  be  when  he  stands  in 
the  recognized  presence  of  God  his  judge.  The  oath  places 
him  in  this  presence :  and  if  the  truth  cannot  be  gotten 
from  him  thus,  it  must  be  deferred  until  he  stands  at  the 
final  tribunal. 

3.  This  verse  also  cites  the  usual  custom  of  swearing  by 
the  greater.  Any  other  would  be  absurd  and  idolatrous, 
and  a  robbery  of  God :  for  "  none  else  is  judge  but  God," 
and  he  that  swears  by  an  idol  puts  it  in  God's  stead.  Who- 
so refuses,  when  properly  called  upon  to  swear,  sins  against 
justice  and  society ;  for  he  refuses  to  aid  in  reaching  jus- 
tice. Hence  laws  are  enacted  to  compel  witnesses  to  testify, 
by  punishing  refusal. 

4.  Mark  the  amazing  condescension  of  our  God  :  he  bows 
to  our  weakness  and  swears  by  himself;  that  he  may  give 
us  the  highest  possible  evidence  of  his  benevolent  purposes 
toward  us.  This  crowns  the  condescension  of  his  love  in 
making  the  covenant. 

5.  The  matter  of  the  oath,  or  the  thing  promised  under 
cover  of  it.  The  phraseology  of  v.  14,  is  an  Hebraism, 
"  Surely,  blessing  I  will  bless  thee  " — It  is  a  superlative 
under  a  verbal  form — and  is  equivalent  to — I  will  greatly 
bless  thee;  and  will  iiu'ieaso  vastly  thy  seed:  they  shall  be 


EPISTLE  TO   THE   HEBREWS.  243 

for  numbers,  as  the  stars  of  heaven.  This,  as  our  Apostle 
has  shown  in  Rom.  iv.,  regards  chiefly  the  spiritual  seed — 
the  whole  body  of  God's  redeemed  throughout  the  world 
and  the  ages. 

III.  The  fulfilment  of  the  promise.  V.  15.  "And  so 
after  he  had  patiently  endured,  he  obtained  the  promise.'' 
This  has  two  aspects :  the  former  regards  the  immediate  de- 
scendant— the  Son  of  laughter.  Isaac  was  both  the  natural 
and  the  spiritual  seed,  and  combining  both,  he  and  Jacob 
only  Avere  granted  to  Abraham  during  his  life.  Thus  dis- 
couraging was  the  prospect  and  sore  the  trial  of  Abraham's 
faith.  During  the  hundred  and  five  years  which  he  lived 
after  the  promise  was  given,  he  was  privileged  to  see  only 
Isaac  and  Jacob  within  the  compass  of  the  promise ;  and 
the  latter  a  lad  of  only  fifteen.  Yet  Abraham  staggered 
not,  but  was  strong  in  faith,  giving  glory  to  God.  His  faith 
annihilated  time  and  space.  So  our  Lord  says,  "  Abraham 
rejoiced  to  see  my  day,  and  he  saw  it  and  was  glad."  He 
set  to  his  seal  that  God  is  true :  and  knew  that  countless 
millions,  both  natural  and  spiritual  children,  should  be 
given  to  him  according  to  the  promise. 

Nor  is  this  operation  of  faith  in  giving  knowledge,  at  all 
peculiar  to  religion.  "  By  faith  we  understand — we  know, 
that  the  worlds  were  framed  by  the  word  of  God."  And 
there  is  not  another  intelligent  history  of  creation.  By  faith 
we  know  that  Julius  Csesar  conquered  Gaul  and  was  assas- 
sinated in  the  Senate  house :  that  Napoleon  won  the  battles 
of  Wagram,  Marengo  and  Austerlitz ;  that  he  lost  Waterloo 
and  died  a  prisoner  at  St.  Helena.  By  faith  we  know  that 
Columbus  discovered  America ;  the  Protestant  religion  peo- 
pled it,  and  made  it  a  free  nation.  By  faith  man  attains 
almost  all  the  knowledge  he  possesses.  Strip  the  wisest 
man  in  the  world  of  all  the  knowledge  he  has  acquired  by 
believing  the  testimony  of  others,  and  you  make  him  a  fool 


214  COMMENTARY   OX   THE 

comparatively.  Strip  tliis  jury  of  the  knowledge  they  have 
by  believing  the  witnesses  examined  in  court,  and  you  ren- 
der a  verdict  impossible  ;  justice  is  unattainable;  and  busi- 
ness becomes  impracticable.  Make  unbelief  universal,  and 
society,  and  law,  and  government  are  at  an  end  ;  the  pulse 
of  life  stands  still,  and  nature  pauses  on  the  brink  of  utter 
desolation.  Marvel  not  then  at  the  divine  declaration — 
"  he  that  believeth  not  shall  be  damned."  That  a  natural 
principle — an  original — I  might  almost  say,  an  organic  law 
of  the  human  mind,  without  which  man,  as  a  social  being, 
could  not  exist — the  law  of  reliance  upon  the  solemn  dec- 
larations of  intelligent  beings — that  this  principle,  sancti- 
fied in  the  renovated  man,  and  directed  by  divine  grace 
upon  the  pledged  veracity  of  God  who  cannot  lie,  should 
lead  to  such  glorious  and  blessed  results,  is  surely  not  a 
matter  to  be  wondered  at.  Reliance  upon  testimony,  so 
far  from  being  an  acquired  habit,  as  Hume  says,  is  a  pri- 
mary law  of  the  mind  as  God  made  it;  it  is  unbelief — it  is 
the  withholding  of  reliance  or  resting  on  testimony,  that  is 
the  acquired  habit.  Our  first  parents  naturally  believed 
God  ;  and  only  when  the  power  of  the  arch  liar  had  been 
felt,  and  the  soul  had  sunk  under  his  polluting  touch, 
did  a  shade  of  doubt  cross  the  disk  of  their  pure  intelli- 
gence. This  pollution  and  the  darkness  it  produced,  are 
removed  by  the  Spirit,  in  regeneration ;  and  a  pure  and 
simple  belief  in  the  veracity  of  God  the  promiser,  hence- 
forth controls  the  whole  mind  and  heart  of  the  true  Israel 
of  God. 

V.  17.  "  Wherein  God,  willing  more  abundantly  to  show 
unto  the  heirs  of  promise,  the  immutability  of  his  counsel, 
confirmed  it  by  an  oath." 

The  phrase,  wherein,  refers  to  the  matter  of  verse  IGth. 
By  the  same  principle  and  niethod  which  men  practice,  in 
order  to  secure  confidence  and  the  onward  movement  of 


EPISTLE   TO   THE   HEBREWS.  245 

society,  our  Lord,  in  great  condescension  and  love  to  us,  ex- 
hibits the  immutability  of  his  purposes  of  mercy.  Let  us 
note, 

1.  The  heirship  which  he  has  assigned  to  us.  An  heir 
is  one  to  whom  goods,  property  descend  in  consequence 
of  relationship — nearness  of  kin.  It  implies,  in  the  most 
direct  and  proper  sense,  that  we  are  children  of  God  ;  and 
if  children,  then  heirs.  And  as  we  are  by  nature  children 
of  wrath,  it  implies  adoption. 

2.  The  property  in  which  Ave  have  a  right  and  interest  is 
the  promise — the  great  promise  of  eternal  inheritance.  It 
includes  the  whole  salvation  offered  in  the  gospel,  and  all 
that  follows  in  consequence — the  privileges  of  the  church 
state,  here  below  ;  food  and  raiment ;  antepast  of  heavenly 
joys — all  that  justice  and  love  award  to  the  child  in  the 
period  of  non-age  ;  and  in  due  time  the  full  possession  of 
his  heavenly  inheritance — a  mansion  in  his  Father's  house 
— an  everlasting  home  in  heaven — the  society  of  holy  spir- 
its, redeemed  and  unredeemed  ;  the  smiles  of  divine  appro- 
bation— the  beatific  vision.  These  all  in  prospect ;  "  for  it 
doth  not  yet  appear  what  we  shall  be,  but  we  know,  that 
when  he  shall  appear  we  shall  be  like  him,  for  we  shall  see 
him  as  he  is." 

3.  All  these  and  infinitely  more  than  we  can  conceive,  or 
ask,  or  think,  are  included  in  the  divine  counsel.  This 
word,  counsel,  expresses  the  will  of  God  developing  itself  in 
his  divine  determination — "  him  being  delivered  by  the  de- 
terminate counsel  and  foreknowledge  of  God,"  etc.  This 
counsel  involving  infinite  wisdom,  goodness  and  love,  cannot 
change.  God  is  immutable  and  Christ  is  the  same  yester- 
day, to-day,  and  forever — "  I  change  not,  therefore  ye  sons 
of  Jacob  are  not  consumed."  And  Paul  says,  "  For  I  have 
not  shunned  to  declare  unto  you  all  the  counsel  of  God." 
Acts  XX.  27. — the  whole  divine  plan  of  salvation.     This 

21* 


246  CX)MMENTARY   ON   THE 

counsel  cannot  in  itself  be  made  more  fixed  and  certain 
than  it  is  from  eternity. 

4.  For  this  is  not  the  matter  God  is  willing  to  do ;  but 
to  show  the  immutability  of  his  purpose :  to  give  to  the  heirs 
of  the  promise,  more,  and  most  abundant,  evidence  of  its 
unchangeableness.  Thus,  his  oath,  like  that  of  a  human 
witness,  is  not  designed  to  make  the  truth  in  itself  more 
certain ;  but  to  manifest  that  certainty  to  all  whom  it  may 
concern  :  for  this  end, 

5.  He  confirmed  it  by  an  oath.  Literally,  he  mediated  by 
au  oath.  He  came  between  the  matter  or  substance  of  the 
promise,  and  the  minds  of  the  heirs  of  promise ;  and  pledged 
all  the  attributes  of  his  own  being,  to  bring  them  together 
and  ensui-e  to  the  heirs  all  the  blessings  guaranteed  in  the 
testament  or  covenant  of  which  they  are  inheritors.  Just  so 
is  it  with  the  witnesses  to  a  human  testament :  they  mediate 
— they  stand  between  the  testator  speaking  in  his  will  and 
giving  promises  to  his  heirs,  and  those  heirs  of  these 
promises;  and,  by  their  oath,  link  them  together  and  show 
to  these  heirs  the  sure  and  certain  connection  between 
themselves  aiid  the  goods  promised  in  the  testament. 
Without  their  mediation  by  oath,  the  inheritors  cannot  reach 
the  promised  inheritance ;  and  their  present  anticipated  en- 
joyments of  it,  must  be  in  proportion  to  their  faith  in  the 
mediating  Avitncsses.  This  leads  us  to  consider  the  conse- 
quences of  this  oath. 

V.v.  18-20.  "That  by  two  immutable  things,  in  which  it 
was  impossible  for  God  to  lie,  we  might  have  a  strong  con- 
solation, who  have  fled  for  refuge  to  lay  liold  on  the  hope 
set  before  us  :  which  hojie  we  have  as  an  anchor  of  the  soul, 
both  sure  and  steadfast,  and  which  entereth  into  that  within 
the  veil;  wliitlier  tlie  Forerunner  is  for  us  entered,  even 
Jesus,  made  an  High  Priest  forever  after  the  order  of 
Melchisedec." 


EPISTLE   TO   THE    HEBREWS.  247 

Here  he,  I.,  states  the  grand  design  of  this  mediatorial 
interposition  by  oath — the  strong  consolation  of  the  heirs 
of  the  promise. 

II.  The  unfailing  foundation  whereon  this  consolation 
rests — the  oath  and  the  promise. 

III.  The  parties  in  whom  it  is  effected — described  by 
their  actions. 

IV.  The  manner  in  which  faith  works  out  this  consola- 
tion— as  an  anchor  of  the  soul. 

V.  The  object  on  which  this  anchor  takes  hold — Jesus 
within  the  veil. 

I.  The  grand  design  to  be  accomplished  is  the  high  con- 
solation of  the  heirs  of  pi'omise. 

I.  The  verbal  noun,  translated,  consolation,  is  a  very  near 
relative  of  that  translated  in  John  xiv.  16,  26,  and  xv.  26, 
and  xvi.  7,  Comforter,  meaning — the  Holy  Ghost — Para- 
clete. The  only  other  instance  of  its  use  in  the  New  Testa- 
ment, is  in  1  John  ii.  1,  where  it  is  applied  to  Christ — "  we 
have  an  Advocate  with  the  Father,  Jesus  Christ,  the 
Righteous."  The  word  here  in  our  text  means,  primarily, 
the  process  of  ministering  comfort.  The  verb  from  which 
both  are  derived,  means  to  call  up  alongside — to  exhort,  to 
beseech,  to  pray — to  comfort.  Paraclesis,  is  translated,  coti- 
solation,  comfort,  exhortation.  It  seems  always  to  include  a 
delightful  or  pleasant  state  of  mind  resulting  from  counsel, 
advice,  friendly  communication  of  good  news.  Of  course  it 
is  susceptible  of  various  degrees  of  intensity.  Here  this  is 
expressed  as  a  strong  consolation — a  high  degree  of  satis- 
faction, of  complacency,  of  happiness. 

II.  Now,  obviously,  this  must  depend  on  the  good  news 
communicated,  and  the  degree  of  evidence  of  its  certainty ; 
which  in  this  case  is  the  highest  possible.  For  the  thing 
testified  unto,  by  the  oath,  is  the  infinite  sufficiency  of  the 
great  salvation — whatever  of  efficacy  there  is  in  the  blood 


248  COMMENTARY    OX    THE 

of  atonement — whatever  of  glory  and  happiness  can  he 
secured  to  the  soul  by  the  obedience  of  the  Son  of  God. 
The  promise  and  the  oath  of  him  who  cannot  lie,  arc  the 
foundation  on  which  the  hope  of  tlie  heirs  of  glory  rests. 
And  where  in  all  the  universe,  can  there  be  found  such 
another  basis  of  confidence?  The  immutable  and  eternal 
God  himself  has  laid  the  foundation  of  our  hope  on  the 
everlasting  Rock :  and  the  edifice  thereon  erected  must 
stand  forever. 

III.  The  parties  to  whom  this  guarantee  is  vouchsafed — 
to  whom  this  strong  consolation  is  imparted,  are  described 
by  their  activities, — they  have  fled  for  refuge  to  lay  hold 
upon  the  hope  set  before  them.  Here  the  allusion  is  ob- 
viously to  the  cities  of  refuge,  Num.  xxxv.  10-30.  There 
were  six  appointed — three  on  the  east  and  three  on  the  west 
of  the  river  Jordan  ;  at  places  easily  accessible  from  all 
parts  of  the  land.  In  cases  of  manslaughter,  whether  in- 
tentional or  accidental,  the  slayer,  if  he  escapes  and  enters 
either  of  these,  is  not  liable  to  be  himself  slain  by  the 
revenger  of  blood.  But  if  he  were  overtaken  by  the  re- 
venger of  blood,  that  is,  by  any  relative  of  the  person 
killed,  he  was  liable  to  be  put  to  death  by  him,  and  the  law 
accounted  it  a  just  execution.  But  if  he  succeeds  in  enter- 
ing the  city,  then  the  avenger  of  blood  has  no  right  to  in- 
jure him ;  but  he  is  to  be  subjected  to  a  regular  trial,  and 
if  the  killing  was  intentional  and  malicious,  "  he  shall  be 
surely  put  to  death."  On  the  other  hand,  if  the  killing 
were  accidental,  he  shall  not  die,  but  shall  abide  in  the 
city  of  his  refuge  until  the  death  of  the  High  Priest,  and 
then  shall  he  return  to  liis  home. 

Christ  is  this  city  of  refuge — "  the  name  of  the  Lord  is 
a  strong  tower,  the  righteous  runneth  into  it  and  is  safe." 
We  may  not  carry  the  parable  to  an  extreme.  A  few  points 
may  be  named.     (1.)  We  have  sinned  and  forfeited  our  lives 


EPISTLE    TO   THE    HEBREWS.  249 

to  the  law.  (2.)  The  law  commissions  the  avenger  of  blood. 
The  wages  of  sin  is  death  :  "  the  sting  of  death  is  sin,  and 
the  strength  of  sin  is  the  law."  (3.)  The  city  of  refuge, 
with  its  ever  open  door,  is  Christ  with  open  arms  ready  to 
receive  the  sinner  who  flees  to  Him  for  refuge.  (4.)  Faith 
and  hope  impel  and  draw  toward  Christ.  Conviction 
awakes  the  soul  to  a  sense  of  its  danger ;  illumination  of 
gospel  truth  points  out  the  door  of  hope.  The  avenger  of 
blood  takes  the  track  ;  he  follows  the  fugitive  with  vengeful 
tread.  The  wrath  of  God,  like  a  whirlwind  of  fire  pursues 
him ;  he  flies  with  quickened  step  and  throws  himself  at 
the  ofiicers'  feet  in  the  gate — the  stronghold  is  now  his  pro- 
tection :  he  is  safe. 

IV.  The  manner  in  which  hope  works  out  these  blessed 
results — as  an  anchor  of  the  soul.  An  anchor  is  a  heavy 
appliance  made  of  iron  and  wood,  and  connected  with  a 
ship  by  a  strong  rope  or  chain.  It  is  thrown  into  the  sea 
when  it  is  desirable  to  keep  the  vessel  stationary.  This  it 
does  by  sinking  to  the  bottom  and  its  flukes  bedding  them- 
selves in  the  sand  or  catching  on  the  rocks.  Vessels  are 
thus,  often  saved  from  drifting  upon  a  lee-shore  and  being 
stranded,  or  dashed  to  pieces  on  the  rocks.  Having  ridden 
out  the  storm  in  safety,  the  crew  take  up  the  anchor  and  pro- 
ceed on  their  voyage  to  the  desired  port.  So  is  hoj^e  to  the 
voyager  on  the  troubled  ocean  of  this  sinful  world.  Faith 
is  the  Christian's  cable,  and  hope  his  anchor :  his  vessel 
never  parts  this  cable,  nor  drags  her  anchor.  For,  though 
like  the  iron  instrument,  it  is  far  out  of  sight,  it  keeps  firm 
hold  upon  the  rock  invisible,  within  the  veil.  It  reaches 
into  the  Holy  of  Holies.  As  the  blue  sea  hides  the  iron 
anchor,  and  yet  the  sailor  knows  where  it  is,  and  feels  him- 
self safe  in  the  use  of  it ;  so  the  eye  of  faith  passes  beyond 
these  blue  heavens,  and  keeps  the  spiritual  voyagers  firm  and 
steadfast.     It  gives  ballast  to  his  soul,  and  he  stands  erect 


250  COMMENTARY    ON    THE 

and  stiff  against  the  sweeping  tornado.  The  eye  of  hope 
never  blenches,  it  shall  see — it  doth  see  the  King  in  his 
beauty  and  beholds  the  land  that  is  very  far  off. 

V.  The  object  on  which  this  anchor  fastens  is  thus  an- 
ticipated. Jesus,  in  reference  to  the  figure  of  the  ship,  is 
the  Rock.  But  following  the  anchor  downward  into  the 
invisible,  the  Apostle's  thought  is  reflected  by  contrast  into 
the  upward  invisible — within  the  veil :  and  thus  he  is  again 
brought  back  to  the  point  whence  this  digression  was  begun, 
in  V.  10,  the  High  Priest  as  typified  by  Melchisedek.  Here 
there  is  a  reference  to  the  practices  of  Kings,  Princes,  Great 
ones  of  earth.  Their  movements  are  attractive  to  the 
public.  A  great  retinue  accompanies  them  ;  and  they  are 
preceded  by  heralds,  whose  business  is  to  announce  their 
approach,  and  make  all  due  preparation  for  their  reception 
and  accommodation.  Whither — into  which  place — i.  e., 
within  the  veil,  type  of  heaven,  the  Forerunner  is  for  us 
entered.  The  allusion  suggests  a  contrast ;  for,  in  the  cus- 
toms of  men,  the  forerunner  or  herald,  is  a  subordinate — a 
servant  of  the  Prince ;  hex'e  the  Forerunner  is  the  Prince 
himself  who  goes  before,  to  prepare  a  place  for  us  in  his 
Father's  house.  How  amazing  the  condescension  of  his 
love !  And  how  wonderfully  this  magnifies  the  glory  of  his 
work !  The  Lord  of  glory  himself  becomes  a  herald  in  ad- 
vance of  his  redeemed ;  and  this  by  the  necessities  of  the 
work  he  engaged  to  accomplish.  That  He  came  to  our 
world  in  the  form  of  a  servant,  born  of  a  woman,  made 
under  the  law ;  that  he  lived,  obeyed,  suffered,  died,  arose 
from  the  grave,  ascended  and  took  possession  of  his  glorious 
throne  in  the  heavens,  what  Christian  doubts  ?  These  are 
all  objects  of  faith  ;  yet,  can  any  thing  be  more  certain  ? 
Now,  the  reasons  for  all  this  are  manifest  from  the  nature 
of  his  priestly  office ;  for  it  is  as  High  Priest  he  enters  into 
the  holiest  of  all.     Three  things  may  be  noted. 


EPISTLE   TO   THE    HEBREWS.  251 

1.  He  appears  there  as  the  head  and  representative  of 
his  redeemed — as  we  must  see  more  particularly  hereafter. 
Having  fought  their  battles  here  and  foiled  the  powers 
of  darkness — having  been  betrayed,  condemned,  crucified 
and  buried — finished  the  work,  he  must  necessarily  arise, 
as  the  first  fruits  of  them  that  slept ;  he  must  give  evidence 
and  proof  of  all  this  before  the  presence  of  the  Father's 
glory.  This  he  does  in  his  own  person  and  the  persons  of 
those  who  arose  with  him  and  went  to  glory.  He  was  not 
the  first  human  body  that  went  to  heaven.  Enoch  and 
Elijah  had  long  been  objects  of  wonder  and  admiration 
there.  But  they  had  not  slept  in  the  dust,  and  did  not 
arise  from  the  dead  and  ascend.  Lazarus  and  the  son  of 
the  widow  of  Nain  arose,  but  they  slept  again  in  the  ground. 
The  babe  at  Bethlehem  born ;  the  man  that  groaned  at 
Gethsemane  and  expired  on  the  cross  and  under  the  curse 
of  Calvary,  was  the  first  specimen  of  humanity  that  was 
announced  in  the  realms  of  everlasting  day,  as  having  burst 
the  bonds  of  death  and  passed  the  gates  of  life  and  glory. 
In  all  this  he  was  the  anti-type  of  the  Levitical  High  Priest, 
who  carried  into  the  most  holy  place  the  memorial  of  the 
fact,  that  the  sacrifice  had  been  oflTered  for  the  people  ac- 
cording to  law. 

2.  We  know  that  some  of  the  saints  arose  from  the 
dead  after  this  resurrection,  and  entered  into  the  holy  city. 
This  was  proof  to  the  saints  on  earth,  that  he  is  able  to  raise 
the  dead  bodies  of  his  people.  Here  they  have  a  sample 
of  it.  His  own  resurrection  might  not  remove  all  doubts. 
After  this  they  might  still  fear,  and  doubt  whether  a  dead 
body  not  joined  to  a  divine  person  could  rise.  Now  their 
doubts  must  vanish.  But  they  accompanied  him  to  heaven. 
Why  this  ?  The  same  doubts  might  prevail  there.  To  cut 
off  all  doubt  he  takes  some  with  him,  whose  souls  had  been 
long  known  among  the  saints  in  heaven. — And  he  takes 


252  COMMENTARY   ON   THE 

them  back,  united  to  their  once  dead  bodies;  where  they 
are  again  recognized.  The  fact  of  risen  bodies  is  displayed 
chiefly  in  heaven  ;  but  a  few  on  earth  could  see  it.  It  was 
to  give  the  spirits  of  the  just  a  proof,  to  make  them  perfect 
in  the  faith. — They  did  need  something — they  without  us 
could  not  be  made  perfect. — We  do  not  know.  Brethren, 
how  far  these  ransomed  spirits  were  kept  in  suspense,  while 
the  work  of  redemption  was  carrying  on  here  on  earth — 
We  are  sure  the  angels  did  not  know  the  whole,  till  they 
learned  from  the  church  below. 

The  body  of  our  Lord  Jesus  was  a  Jewish  body — a  direct 
descendant  from  Abraham.  So  the  bodies  of  those  who 
went  with  him.  "  Thy  dead  men  shall  live,  together  with 
my  dead  body  shall  they  arise.  Awake  and  sing  ye  that 
dwell  in  dust :  for  thy  dew  is  as  the  dew  of  herbs,  and  the 
earth  shall  cast  out  the  dead." 

I  have  quoted  my  notes  from  Dr.  Mason  nearly  verbatim. 
The  fact  of  the  saint  who  arose,  passing  with  him  to  heaven, 
is  all  along  assumed :  it  is  not  asserted  nor  proved ;  but 
assumed  as  true.  To  my  mind,  it  seems  questionable.  The 
most  like  it  asserted  by  Matthew,  is  that  they  entered  into 
the  holy  city;  which  may  mean — heaven.  The  reasonable 
presumption  is  in  favor  of  Dr.  INIason's  view.  I  see  nothing 
in  it  inconsistent  with  the  analogies  of  the  faith, 

3.  Our  Lord's  entrance  was  to  take  possession,  as  our  Fore- 
runner, of  the  holy  heaven,  not  so  much  as  his  own,  for  as 
God,  it  was  his  from  eternity:  but  for  us.  We  have  in  him 
a  claim  of  right  therein  ;  that  in  due  time  we,  in  spirit  and 
in  body,  shall  occupy  the  mansions  he  has  purchased  and 
prepared  for  us.  We  have  no  promise  that  Ave  shall  not 
die;  but  then  the  death  of  a  christian  is  at  most  only  a  pro- 
cess of  taking  down  to  rebuild,  and  with  increased  beauty 
and  convenience.  Tlicrc  is  nothing  terrible  in  this  king  of 
terrors,  but  his  cold  hand.      And  the  christian  can  well 


EPISTLE   TO   THE    HEBREWS.  253 

afford  to  be  handed,  though  the  hand  be  cold,  into  the  warm 
bosom  of  his  gracious  Lord.  That  Jesus  has  gone  before 
us,  should  reconcile  us  to  commit  our  bodies  to  the  dust. 

Now  all  that,  as  our  Forerunner,  Jesus  has  done  and  will 
do  for  us,  inclusive  of  the  mission  of  the  Spirit,  is  based  on 
the  fact,  that  he  is  our  High  Priest.  His  carrying  in  the 
memorial  of  his  own  blood,  within  the  veil,  is  the  grand 
plea,  by  which  he  prevails  in  his  intercession  and  secures 
the  mission  of  the  Spirit.  On  this  hangs  all  our  hopes  of  a 
glorious  resurrection  ;  our  claim  on  eternal  life ;  our  felicity 
in  spiritual  enjoyments  here,  and  all  our  expectations  for 
eternity.  "  There  is  no  faith,  no  hope,  no  forgiveness,  no 
peace,  no  happiness,  no  heaven,  but  upon  this  broad  ground 
— Jesus  loved  me  and  gave  himself  for  me." 

If  these  things  be  so,  and  we  know  from  the  word  of 
eternal  truth,  they  are  so  ;  what  are  we  to  think  of  those 
nominal  christians,  who  deny  the  atoning  sacrifice  of  our 
Lord  Jesus  Christ?  We  own  no  man  as  a  brother  in  Christ, 
who  does  not  rest  upon  Him  as  a  real — vicarious  substitute 
for  us,  in  suffering  for  our  sins.  We  know  no  such  chris- 
tians. There  are  none  such  in  heaven — nor  ever  will  be. — 
Seek  then,  Christian  Brethren,  to  be  washed  in  the  fountain 
of  his  blood,  and  ye  shall  be  clean. 

22 


CHAPTER  VII. 

Verses  1-3.  "  For  this  Melchisedek,  king  of  Salem,  priest 
of  the  most  high  God,  who  met  Abraham  returning  from 
the  slaughter  of  the  kings,  and  blessed  him ;  To  whom  also 
Abraham  gave  a  tenth  part  of  all ;  first  being  by  interpre- 
tation King  of  righteousness,  and  after  that  also  King  of 
Salem,  which  is.  King  of  peace  ;  Without  father,  without 
mother,  without  descent,  having  neither  beginning  of  days, 
nor  end  of  life  ;  but  made  like  unto  the  Son  of  God,  abideth 
a  priest  continually." 

1.  Here  note  first,  the  logical  connection — this  is  ex- 
pressed by  the  term,  for — rendering  a  reason  of  Avhat  pre- 
cedes. Christ  Jesus  is  made  an  High  Priest  forevo',  after 
the  order  of  Melchisedek,  for  this  INIelchisedek  abideth 
a  priest  continually.  After  his  order  is  our  Forerunner 
made  an  High  Priest :  but  his  order  had  no  predecessor  or 
successor ;  therefore,  our  Forerunner  is  unchangeable  and 
everlasting  in  his  office.  All  between  Melchisedek  in  v.  1 
and  abideth  in  v.  3,  is  parenthetical ;  and  set  forth  the 
main  points  of  resemblance  between  the  two  Priests,  which 
constitute  the  one  a  type  and  the  other  an  anti-type. 

2.  INIelchisedek  was  a  personal,  and  the  first  personal  type 
of  Christ :  yet  not  of  his  person,  but  only  of  his  office. 
There  is  no  type  of  Christ's  person  ;  nor  can  be,  because  he 
is  God,  co-equal  with  the  Father.  But  the  person — the  man 
Melchisedek,  is  a  type  of  our  Forerunner,  in  regard  to  his 
offices,  especially  his  Priesthood.  That  is,  he  was  brought 
into  being,  made,  prepared  and  fitted,  in  the  points  required, 
to  foresignify  and  intimate  certain  official  characteristics  of 

254 


EPISTLE   TO   THE    HEBREWS.  255 

our  High  Priest :  in  order  that  they  might,  in  due  time, 
illustrate  in  various  ways,  his  official  relations.  Resem- 
blance is  the  basis  of  typical  representation :  yet  not  resem- 
blance of  the  things  directly  ;  but  of  their  uses,  applications 
and  relations.  For  example :  the  paschal  lamb  is  a  type 
of  Christ,  because  its  uses,  in  regard  to  Israel's  deliverance 
from  Egyptian  bondage,  resemble  the  uses  of  Christ,  in 
regard  to  man's  deliverance  from  the  bondage  of  sin  and 
Satan.  So,  many  things  in  the  condition,  character,  offices 
and  official  acts  of  Melchisedek,  resemble  the  offices  and 
acts  of  our  High  Priest. 

3.  Who  was  Melchisedek  ?  To  this  question,  no  absolute 
and  definite  answer  has  ever  been  returned.  Conjectures 
only  are  furnished:  some  say,  an  angel;  which  is  refuted 
by  the  Apostle — every  High  Priest  taken  from  among  men, 
etc. — He  could  not  be  a  Priest  for  men,  if  he  were  an  angel. 
Christ  himself  could  not  become  our  Priest,  but  consequently 
on  his  becoming  man.  Some  say,  God  the  Father — some 
the  Son — but  the  Sou  could  not  be  "  made  like  unto  the 
Son  of  God :"  nor  could  the  Father,  nor  the  Holy  Ghost 
typify  the  Son.  Dr.  Owen  gives  a  conjecture,  that  it  was 
some  descendant  of  Japheth,  providentially  thrown  in  among 
the  sons  of  Ham  and  Canaan,  as  a  kind  of  type  of  the  future 
conversion  of  Japheth  to  the  religion  of  Shem.  If  we  may 
give  an  old  Jewish  conjecture,  I  think  the  most  probable  is, 
Shem.  Shem  lived  five  hundred  years  after  the  flood,  Gen. 
xi.  11.  Abraham  was  called  in  his  seventieth  year,  four  hun- 
dred and  twenty-two  years  after  the  flood  ;  he  died  one  hun- 
dred and  five  years  thereafter ;  (Gen.  xi.  and  xii.),  j)ost  dilu- 
vium 527.  Shem  died  joosi  diluvium  500 ;  so  Abraham  outlived 
Shem  only  twenty-seven  years ;  and  was  cotemporary  with 
him  a  hundred  and  forty-eight  years.  Dr.  Owen  sets  this 
conjecture  aside  by  the  statement  before  us,  that  Mel- 
chisedek is  without  father,  without  mother,  etc.,  whereas 


256  COMMENTARY   ON   THE 

Shem's  parentage  is  known.  This,  however,  is  no  valid  ob- 
jection. Because  these  expressions  are  Paul's  statement  in 
his  own  times,  and  have  reference  only  to  the  genealogical 
tables  of  the  Levitical  priesthood ;  and  tliey  are  as  true  of 
Shem  as  they  are  of  Nebuchadnezzar.  Neither  of  these 
names  occurs  in  the  record  to  this  day.  The  word  Shem 
means,  name,  fame,  renown,  and  this  adds  to  the  strength 
of  the  conjecture.  For  what  man  of  earth  could  command 
such  influence,  and  become  so  renowned  as  the  inhabitant 
of  two  worlds — a  man  who  lived  ninety-seven  years  before 
the  flood  and  four  hundred  and  ninety-nine  after  it?  Be- 
sides, Abraham  and  Abraham's  Lord  were  descendants  of 
Shem.  These  favoring  circumstances  appear  to  me,  sufli- 
cient  to  convert  the  conjecture  into  a  probability,  that,  the 
Melchisedek  of  Salem  is  the  Shem — the  Renowned  progeni- 
tor of  Abraham,  and  David,  and  Messiah  himself  Besides, 
this  supposition  at  once  explains  the  assumption  of  authority 
on  the  part  of  Melchisedek,  and  the  respectful  and  profound 
reverence  of  Abraham  toward  him.  But  we  may  not  dwell 
upon  a  matter  of  doubtful  disputation.     Let  us  look 

4thly,  at  the  characteristics  of  this  illustrious  type.  (1.) 
He  is  a  king — Melek  ;  and  therefore  suitable  to  typify  him 
of  whom  David  speaks  in  Ps.  ii.,  "  I  have  set  my  king  upon 
my  holy  hill  of  Zion."  The  Messiah  is  to  rule  the  Avorld — 
he  is  King  of  all  the  earth.  (2.)  He  is  king  of  righteousness. 
And  this  is  the  King  of  whom  Jeremiah  says  (xxiii.  5,  6) 
— a  King  shall  reign  and  prosper,  and  shall  execute  judg- 
ment and  justice  in  the  earth — and  this  is  the  name  whereby 
he  shall  be  called,  The  Lord  our  Righteousness.  And 
Isaiah  (ix.  6,  7)  says  of  him,  "  Unto  us  a  child  is  born,  unto 
us  a  Son  is  given  :  and  the  government  shall  be  upon  his 
shoulder" — "  upon  the  throne  of  David  and  upon  his  king- 
dom— "  (3.)  King  of  jjeace:  and  so  he  is  "the  Prince  of 
peace :"  "  and  of  the  increase  of  his  government  and  peace 


EPISTLE   TO   THE    HEBREWS.  257 

there  sh£ill  be  no  end."  This  epithet — Salem,  locates  the 
habitation  of  Melchisedek  at  Jerusalem,  or  the  vision  of 
jjeace.  Ps.  Ixxvi.  1,  2,  "  In  Judah  is  God  known :  his 
name  is  great  in  Israel.  In  Salem  is  his  tabernacle,  and 
his  dwelling-place  in  Zion."  The  name  of  this  King-Priest 
translated,  means  King  of  liighteousness :  and  the  name  of 
the  city  and  dominion  translated,  is.  Peace. 

5.  The  Priesthood  in  Israel  was  limited  to  the  house  of 
Aaron  and  tribe  of  Levi.  Hence  care  must  be  taken  to 
keep  the  genealogical  register  correctly ;  so  that  none  but 
Levi's  sons  may  officiate  in  sacred  service ;  and  none  but 
Aaron's  may  assume  to  themselves  the  Priestly  functions. 
A  good  illustration  of  this  we  have  in  the  case  of  the  de- 
scendants of  Barzillai,  Ezra  ii.  61-63  ;  Neh.  vii.  63.  "  These 
sought  their  register  among  those  that  were  reckoned  by 
genealogy,  but  they  were  not  found  ;  therefore  wei-e  they, 
as  polluted,  put  from  the  priesthood."  Had  their  names 
been  found  on  the  registry,  they  would  have  been  admitted 
to  priestly  ministrations.  But  on  the  genealogical  Register, 
they  were  "  without  father,  without  mother,  without  de- 
scent." So,  Melchisedek  is  not  found  on  the  Register  of  the 
only  line  of  legitimate  priests :  no  record  of  his  name  is 
there :  his  father's  name  is  not  recorded,  nor  his  mother's : 
no  evidence  points  out  his  line  of  descent  from  Aaron.  The 
time  of  his  birth,  or  his  father's  birth  or  death,  is  not  regis- 
tered— without  beginning  of  days,  or  end  of  life.  It  is 
not  at  all  affirmed,  that  Melchisedek  had  no  father,  or 
mother,  or  genealogical  descent ;  or  that  he  was  not  born  at 
any  time,  or  died  on  any  day  :  But  only,  that  these  matters, 
like  those  of  the  children  of  Barzillai,  were  nowhere  found 
on  the  register  of  the  Levitical  Priesthood.  Yet  was  he  a 
Priest  of  the  Most  High  God,  and  that  by  divine  appoint- 
ment, for  his  services  were  accepted. 

6.  The  date  of  this  war  of  the  "four  kings  with  five,"  we 

22  » 


258  COMMEXTARY    ON   THE 

cannot  ascertain  with  precision.  "After  these  things"  were 
the  vision  and  confirmation  of  the  covenant  over  the  slain 
beasts.  Gen.  xv.  Tlien  the  birth  of  Ishmael,  when  Abra- 
ham was  eighty-six  years  old.  Gen.  xvi.  16 ;  when  he  had 
been  eleven  years  in  the  country.  Now  he  came  to  the 
promised  land  in  the  seventy-fifth  year  of  his  life.  Gen. 
xii.  4.  His  vocation,  when  he  was  in  Ur  of  the  Chaldees, 
was  after  the  flood,  four  hundred  and  twenty-two  years, 
when  he  was  seventy  years  old ;  add  five,  up  to  his  entrance 
into  Canaan,  and  Ave  have  four  hundred  and  twenty-seven, 
as  the  time  after  the  flood.  Add  sixteen  hundred  and 
fifty-six,  from  creation  to  the  deluge,  and  we  have  A.  M. 
2083,  as  the  date  of  this  entrance:  or  A.  C.  1921.  From 
this  we  have  eleven  years  to  the  birth  of  Ishmael,  and 
within  that  time  this  war  occurred.  The  chief  importance 
of  this  matter  of  date,  is  to  enable  us  to  remark, 

7.  That  this  interview  of  Abraham  and  Melchisedek, 
must  have  been  about  four  hundred  and  twenty  years  before 
the  institution  of  the  Aaronic  Priesthood.  From  the  call 
of  Abraham,  P.  D.  422,  to  the  Exodus  is  four  hundred 
and  thirty  years  to  a  day ;  Exod.  xii.  40,  41,  and  the  so- 
journing began  when  Abraham  left  his  native  Ur  of  the 
Chaldees  in  his  seventieth  year :  and  of  this  about  ten  had 
elapsed.  If,  therefore,  this  King-Priest  were  Shem,  it  must 
have  been  about  the  five  hundred  and  twentieth  year  of  his 
life ;  and  eighty  years  before  his  death.  Now  it  is  obvious, 
that  all  these  items  conspire  to  magnify  the  importance  and 
to  enhance  the  dignity  of  the  Priesthood,  to  which  Abra- 
ham pays  such  profound  reverence. 

8.  The  slaughter  of  the  kings  we  may  note,  merely  to 
say,  that  a  war  of  defence  and  of  reprisal  for  violent  deal- 
ing and  robbery,  is  justifiable.  God's  King-Priest  utters 
no  reproof,  but  blesses  Abraham.  The  history  makes  it 
plain,  that  his  entire  action  was  approved. 


EPISTLE    TO   THE    HEBREWS.  259 

9,  The  bread  and  wine  which  Melchisedek  brought  forth, 
was  it  sacramental  or  complimentary  ?  was  it  the  King's  or 
the  Priest's  action  ?  Romanists  say  the  latter,  in  order  to 
make  use  of  it  for  party  ends.  But,  as  Owen  has  shown, 
there  is  no  ground  for  this.  The  decisive  reason  is  found  in 
the  words  used — Geu.  xiv.  18.  "And  Melchisedek,  King  of 
Salem,  brought  forth  bread  and  wine  :  and  he  was  Priest  of 
the  Most  High  God."  The  Romanist  alters  the  reading — 
because  he  was  Priest — contrary  to  the  meaning,  usual  for 
this  connective — and.  But  chiefly  their  perversion  is  re- 
jected, because  the  word  translated,  brought  forth,  is  never 
used  to  express  the  offering  up  of  sacrifice,  but  only  of  acts 
of  benevolent  hospitality :  another  word  entirely  is  used  to 
describe  a  priestly  ofiering. 

10.  The  resemblance  to  the  Son  of  God.  True,  Jesus  was 
not  born  for  nearly  two  thousand  years  after  this  interview, 
and  therefore  it  might  seem  more  proper  to  say,  that  he  was 
made  like  to  Melchisedek.  But  our  Apostle  does  not  say, 
made  like  unto  Jesus  the  Son  of  man,  but  like  unto  the  Son 
of  God.  The  Son  of  God  was  revealed  to  the  Church  in 
Paradise,  as  the  seed  of  the  woman :  and  Nebuchadnezzar 
saw  in  the  fiery  furnace  one  like  to  the  Son  of  God.  The 
conception  of  Him  was  not  unknown,  and  that  under  a  par- 
ticular appearance — "  and  the  form  of  the  fourth  is  like 
the  Son  of  God."  But  it  is  not  in  any  material  or  visible 
appearance  this  resemblance  is  to  be  found.  It  is  a  resem- 
blance of  relations — of  analogies,  which  forms  the  basis  of 
the  typical  character.  All  these  points  in  the  condition, 
character  and  official  position  of  Melchisedek,  were  arranged 
by  infinite  wisdom  in  divine  providence,  in  order  that  they 
might  be  adapted  to  typical  meaning.  Just  so  was  it  with 
the  tabernacle  and  all  its  furniture.  Heavenly  things  were 
really  the  prototypes,  after  which  they  were  all  made  :  yet 


260  COMMENTARY    ON    THE 

when  mado,  thoy  became  to  Israel,  types  of  spiritual  things : 
and  these  things  hceamc  tlie  anti-types. 

11.  Before  we  proceed  to  argue  the  pre-eminence  and 
glory  of  Christ's  Priesthood  from  these  data,  carrying  with 
us  from  these  verses,  hlesnng  and  thg  tithing,  wo  must  note 
one  more  })()iiit,  for  the  typical  character — he  abideth  a 
Priest  confinvrtUy :  the  unbroken  continuity  of  the  Priest- 
hood. The  phrase  translated  here  continually,  occurs  no- 
where in  the  Greek  of  the  Old  Testament  or  the  New, 
except  in  Heb.  x.  1,  12,  14.  We  have  therefore  little  aid 
from  parallel  cases.  It  is  translated  in  12,  14,  for  ever; 
in  1,  as  here.  It  is  formed  from  a  word  that  signifies  to 
stretch  out — to  extend  so  as  not  to  break  off  and  leave  a  gap 
between  the  parts  extended ;  but  the  thing  stretched  and 
extended  continues  one  and  uninterrupted.  I  can  find  no 
better  ex})ression  for  the  thought  than  the  above — unbroken 
contimiify — or  uninterrupted  contimiance.  This  is  the  un- 
doubted meaning  in  all  the  four  cases.  This  Priesthood  of 
Melchisedek,  though  assuredly  it  had  a  beginning  and  an 
end  ;  yet,  on  the  only  reliable  priestly  register,  neither  is 
found;  nor  is  either  known  to  us.  Both  beginning  and 
end  are  to  us  lost  in  time,  and  are  as  though  they  belonged 
to  eternity.  He  may  have  been  a  Priest  for  four  hundred 
years,  and,  if  he  w-as  Shem,  doubtless,  was  so  longer  than 
that;  without  break,  stop  or  interruption.  Here  is  a  con- 
trast with  Aaron's  line,  which  was  broken  constantly  by 
death  or  incompetency.  Here  also  is  a  resemblance  to 
Christ's  priesthood.  Its  origin  is  hidden  in  eternity  past, 
and  its  end  in  eternity  future ;  and  there  is  no  interruption 
or  break  in  the  line.  INIclchisedek's  is  to  us  a  kind  of  arti- 
ficial infinite,  and  Christ's  a  real  and  natural  infinite. 

V.v.  4-10.  "  Now  consider  how  great  this  man  was,  unto 
whom  even  the  patriarch  Abraham  gave  the  tenth  of  the 
spoils."     The  object  of  these  seven  verses  is  to  prove  the 


EPISTLE   TO   THE    HEBREWS.  261 

superiority  of  Melchisedek,  in  his  official  character,  above 
Levi,  or  the  Aaronic  Priesthood.  The  first  step  in  the  ar- 
gument is  taken  in  v.  4.  The  payment  of  taxes  is  an  im- 
plication of  inferiority  on  the  part  of  the  payers,  and  of  supe- 
riority on  the  part  of  the  receiver.  But  Abraham  tithed 
the  spoils  to  Melchisedek,  and  thereby  acknowledged  him 
as  a  superior.  Consider  Abraham's  position  as  a  mighty 
Prince,  a  Patriarch,  at  the  head  of  a  victorious  army,  re- 
turning through  the  territory  of  another  Prince,  and  sub- 
mitting to  be  taxed,  for  the  expression  is,  Melchisedek  tithed 
Abraham.  By  this  Prince  was  he  taxed  to  the  extent  of 
ten  per  cent,  on  the  sjDoils  of  victory  which  were  the  pur- 
chase of  a  hard  fight,  and,  no  doubt,  of  the  blood  of  some 
of  his  men.  You  can  now  appreciate  the  degree  of  respect, 
and  veneration,  and  acknowledged  superiority  in  which 
Melchisedek  was  held.  Be  it  that  Abraham  did  it  volun- 
tarily and  of  his  own  motion  :  this  enhances  rather  than 
diminishes  the  force  and  significance  of  the  act :  and  that, 
whether  you  regard  his  kingly  or  his  priestly  office,  or  both. 
This  man  of  Salem  stands  confessedly  greatly  superior  to 
Abraham. 

But  secondly,  consider,  that  the  payment  of  tithes  is  a 
provision  of  law  divine.  V.  5,  "  And  verily  they  that  are 
of  the  sous  of  Levi,  who  receive  the  office  of  the  priesthood, 
have  a  commandment  to  take  tithes  of  the  people  according 
to  the  law,  that  is,  of  their  brethren,  though  they  come  out 
of  the  loins  of  Abraham."  The  Patriarch,  therefore,  in 
paying  tithes  recognized  in  the  receiver  a  divine  right  to 
receive  them  according  to  law.  But  here,  a  person  not  pre- 
tending to  authority  by  descent  from  the  Levitical  priest- 
hood to  tithe  the  people  of  God,  (for  he  lived  and  acted  as 
Priest  four  hundred  years  before  the  Levitical  priesthood 
was  established)  yet  is  recognized  as  justly  entitled  to  the 
tithe.     V.  6,   "  But  he  whose  descent  is  not  counted  from 


262  COMMENTARY   OX   THE 

them,  received  tithes  of  Abraham,  and  blessed  him  that 
had  the  promises."  But  here  we  have  another  admission 
of  Melchisedek's  pre-eminence  above  Abraham.  V.  7. 
"  And  witliout  all  contradiction,  the  less  is  blessed  of  the 
better."  This  blessing  by  a  "  Priest  of  the  Most  High 
God  "  was  pronounced  in  a  most  solemn  manner  and  in  the 
name  of  God — "  Blessed  be  Abram  of  the  Most  High  God, 
possessor  of  heaven  and  earth  :"  Gen.  xiv.  18,  19.  It  is, 
therefore,  authoritative — God's  blessing  officially  pronounced. 
And  this  as  the  one  who  had  received  the  promises.  But 
among  these  was  the  promise  that  he  should  be  the  father 
of  many  nations  ;  or,  as  Paul  expounds  it — the  heir  of  the 
world.  To  this  point  is  directed  the  descriptive  epithet, 
"  possessor  of  heaven  and  earth." 

The  principle  is  admitted,  that  the  less  is  blessed  of  the 
greater  or  better  ;  as  Isaac  blessed  Jacob,  and  Jacob  blessed 
the  two  sons  of  Joseph ;  and  this  granted,  greatly  elevates 
Melchisedek  above  Abraham.  This  act  of  pronouncing  God's 
blessing  is,  however,  rather  the  work  of  a  prophet ;  and 
completes  the  typical  character  of  INIelchisedec.  He  was 
a  Prophet,  a  Priest  and  a  King  ;  and  officially,  therefore, 
fitted  to  be  held  up  as  a  type  of  our  Great  Prophet,  Priest 
and  King.  But  we  have  to  view  him,  with  the  Apostle, 
chiefly  as  a  High  Priest :  and  that  because  the  basis  of  his 
ruling  and  teaching  offices,  is  laid  in  the  full  execution  of 
the  priestly  functions.  The  Redeemer's  dominion  and  his 
right  to  teach  all  nations  depend  on  his  fulfilling  his  office 
as  a  Priest.  Unless  he  is  made  perfect  through  suflcrings, 
he  cannot  rise,  and  live,  and  reign,  and  .send  his  Spirit  over 
all  the  world  for  its  subjugation.  The  obedience  of  the 
faith,  among  all  nations,  hangs  on  these  three  nails. 

A  third  circumstance  evincive  of  the  su])eriority  of  Mel- 
chisedek's priesthood,  which,  however,  comes  under  the 
matter   of    verse  third,    is   the   mortality   and   consequent 


EPISTLE    TO   THE    HEBREWS.  263 

change  of  Aaronic  priesthood,  and  the  qiiasi  immortality 
of  the  former :  i.  e.  his.  death  not  being  recorded,  which 
opens  the  way  for  his  typifying  the  actual  immortality  of 
the  priesthood  of  him  who  is  symbolized  by  this  King- 
Priest,  V.  8.  "  And  here  men  that  die  receive  tithes  :  but 
there  he,  of  whom  it  is  witnessed  that  he  liveth."  Here,  in 
Aaron's  line  men  die ;  but  there,  in  Melchisedek's,  and  so  in 
Christ's,  there  is  no  interruption  by  death. 

Yet  a  fourth  item  must  be  noticed  ;  there  is  a  sense,  in 
which  the  inferiority  of  the  Levitical  priesthood  is  man- 
ifested ;  viz.,  by  its  representation  and  submission  to  tax- 
ation in  its  progenitor.  V.  9.  "  And  as  I  may  so  say,  Levi 
also,  who  receiveth  tithes,  paid  tithes  in  Abraham.  V.  10. 
For  he  was  yet  in  the  loins  of  his  father,  when  Melchisedek 
met  him."  It  is  scarcely  necessary  to  throw  in  here,  a 
caveat  against  the  seminal  theory  of  representation  ;  viz., 
that  the  germs  of  all  his  posterity  were  actually  present  in 
Adam  when  he  sinned ;  and  thus  they,  being  present  in  a 
kind  of  infinitesmal  seminal  person,  actually  sinned  in  him 
and  fell  with  him  in  his  first  transgression.  And  this  fan- 
ciful theory  applies  equally  to  Abraham.  Levi  was  sem- 
inally  present  and  paid  his  tax  to  the  king  of  Salem — the 
priest  of  the  most  High  God,  and  received  a  blessing  from 
him.  Sufficient  to  put  to  rest  this  theory  of  representation, 
is  the  single  remark,  that  it  annihilates  the  very  conception 
of  representation.  The  American  mind  is  very  familiar 
with  the  idea.  By  representative  is  meant  a  person  who 
acts  in  the  room  and  place  and  on  behalf  of  other  persons. 
By  representation  is  meant  the  whole  relation  of  a  represent- 
ative to  his  constituents  for  whom  he  acts  ;  and  all  his 
doings  on  their  behalf.  But  now,  if  they  are  themselves 
personally  present  and  act  for,  in  and  by  themselves,  where 
is  the  representation  ?     Abrogated,  gone,  lost. 

But  now,  the  relation  of  representative  and  constituents, 


264  COMMENTARY    ON    THE 

princii):i]s  or  represented  persons,  is  always  based  upon  and 
brouglit  into  existence  by  a  union  between  them  ;  which 
union  is  created,  formed  and  constituted  by  agreement,  con- 
tract or  covenant.  The  popular  election  of  a  man  to  repre- 
sent us  in  the  national  legislature,  constitues  a  compact, 
agreement,  covenant  between  the  people  as  one  party  and 
the  man  elected  as  the  other  party.  In  consequence  of  this 
covenant  they  act  in  him  and  by  him.  The  people  are 
present  in  their  representative  head,  not  seminally — not  in 
their  germ  of  being ;  but  morally,  legally :  the  acts  of  the 
representative  are  the  acts  of  the  people. 

So  was  it  with  Adam,  in  regard  to  all  his  posterity ;  God 
had  made  a  covenant  with  him,  as  the  head  of  his  natural 
progeny.  So  with  Abraham,  God  had  entered  into  cove- 
nant with  him  as  the  head  ;  not  of  all  his  natural  progeny, 
but  of  his  spiritual  seed — but  in  Isaac  shall  thy  seed  be 
called.  As  Adam  represented  and  acted  for  his  seed  under 
the  covenant  headship  appointed  of  God  ;  so  Abraham  rep- 
resented and  acted  for  his  seed  under  the  covenant  headship 
appointed  of  God.  Levi  was  one  of  this  seed,  whom  Abra- 
ham represented,  and  for  whom  he  acted  in  the  payment  of 
tithes.  Levi  had  no  actual  existence  for  four  hundred  years 
after.  He  never  handled  the  tithe  money ;  no  more  than 
Abraham  possessed  the  promised  land :  Yet  it  was  his  by 
covenant,  promise  and  oath  ;  though  he  possessed  not  a  foot 
breadth  in  it,  but  his  place  of  burial,  which  he  purchased 
with  his  own  money — the  first  land  purchase  in  human 
records.  Thus  and  only  thus  did  Levi  pay  tithes.  But  not 
Levi  personally  as  an  individual ;  no  more  than  Abraliam 
personally  and  individually :  but  both  officially,  as  public 
heads.  Abraham  as  father  of  many  nations ;  and  Levi  as 
head  of  the  house  of  Aaron.  Levi  himself  was  never  a 
priest.  He  was  the  seventh  generation  from  Abraham — 
(see  Exod,  \\%  16-23)  and  died  at  the  age  of  one  hundred 


EPISTLE    TO   THE    HEBREWS.  265 

and  thirty-seven — about  one  hundred  and  eighty  years  be- 
fore the  exodus.  Thus  it  is  demonstrated,  that  the  Levitical 
or  Aarouic  priesthood  is  decidedly  and  ackuowledgedly  in- 
ferior to  that  of  Melchisedek. 

V.  11.  "  If  therefore  perfection  were  by  the  Levitical 
priesthood  (for  under  it  the  people  received  the  law)  what 
further  need  was  there  that  another  priest  should  arise  after 
the  order  of  Melchisedek,  and  not  be  called  after  the  order 
of  Aaron  ?"  Therefore  implies  rather  a  continuity  of  the 
argument,  than  an  inference,  properly  so  called.  "  More- 
over, if  perfection,"  etc.  Perfection — This  is  the  verbal 
noun — from  the  word  used  in  ii.  10 — to  inake  j^erfed — and 
on  the  cross — it  is  finished.  Its  force  is  there  explained. 
In  vi.  1,  it  presents,  as  we  should  have  noted,  the  person 
who  completes,  finishes  up  and  rounds  off — every  part  of  a 
work.  The  perfecter — the  finisher.  Here  vii.  11,  it  de- 
scribes the  process  of  compileting.  "If  therefore  the  fin- 
ishing process — the  entire  completion  of  the  whole  church 
were  secured  by  the  Aaronic  Priesthood,"  there  could  be 
no  necessity — no  room  for  another  pi'iesthood ;  and  David 
would  not  have  mentioned  any  other,  as  he  has  done  in  Ps. 
ex.  The  fact  of  such  mention,  proves  the  imperfection  and 
want  of  completeness  of  the  oiDcrations  under  the  Levitical 
j^riesthood.  The  parenthesis  ("  for  under  it  the  people  re- 
ceived the  law")  is  not  designed  to  direct  our  attention  to 
The  Ten  Words,  as  though  they  ordained  and  directed  the 
Aaronic  priesthood ;  which  is  not  the  fact ;  as  Owen  seems 
to  suppose.  He  takes  unnecessary  trouble  to  explain  the 
expression  under  it,  which  undoubtedly  refers  to  the  Levit- 
ical priesthood,  and  to  show  its  consistency  with  the  fact 
that  the  law  means  the  commandments  from  Sinai,  M'hich 
were  given  before  the  priesthood.  But  now  the  law  whicli 
the  people  or  church  received,  was  not  the  Ten  Words,  but 
the  whole  ceremonial  institutions  connected  with  the  priest,- 

23 


2G6  COMMENTARY    ON    THE 

hood,  as  well  as  the  priesthood  itself.  This  is  more  evident 
from 

V.  12.  "  For  the  priesthood  beiug  changed,  there  is 
made  of  necessity  a  change  also  of  the  law."  What  law  ? 
Surely  not  the  Ten  Words :  nay,  but  the  entire  system  of 
ceremonial  sacrifices,  ordinances,  institutions,  which  have 
their  foundation  on  the  priesthood.  So  in  v.  19  "  The  law 
made  nothing  perfect,"  not  the  Ten,  but  the  law  establishing 
the  priesthood  and  all  its  ministrations. 

This  perfection  or  finishing  up  and  completing  the  work 
of  salvation,  is  the  grand  end  of  all  priesthoods.  Recon- 
ciliation through  sacrifice  being  the  burden  of  priestly 
duties,  all  must  fail  that  do  not  make  full  and  perfect  resti- 
tution to  the  divine  law  for  the  sins  of  men.  The  price 
of  redemption  must  be  fully  paid,  and  then  must  follow  the 
release  of  the  redeemed  from  the  curse  of  law  and  all  its 
consequences.  Any  offerings  of  any  priesthood  that  stop 
short  of  this  result,  and  leave  the  people  under  the  curse 
of  the  law,  must  leave  room  for  another  priesthood  and 
another  sacrifice.  But  the  Spirit,  in  David,  assures  us  that 
another  priest  must  and  will  arise ;  therefore  all  preceding 
priesthoods  fail  of  perfecting  the  saints.  This  perfection 
includes  full  and  complete  satisfaction  to  justice,  as  just 
stated ;  perfect  righteousness  to  justify  the  sinner  before 
God  and  secure  the  mission  of  the  Holy  Ghost  for  regen- 
erating the  dead  soul,  working  true  faith  and  sincere  re- 
pentance in  the  heart ;  jieace  with  God  and  with  conscience 
and  with  all  holy  beings  ;  love  and  joy  and  freedom  and 
holy  boldness  of  access  to  the  throne  of  mercy,  as  children 
to  a  father ;  a  life  of  holiness  here  and  mectness  for  and  en- 
trance into  the  blessedness  of  the  heavenly  state.  Now,  very 
many  of  these  having  failed  in  the  hands  of  Aaron's  sons, 
the  necessity  for  a  priest  after  another  order  is  clearly  es- 
tablished ;  and   the  extinction  of  the  defective  priesthood 


EPISTLE   TO   THE   HEBEEWS.  267 

and  the  death,  by  limitation,  of  the  law  of  commandments 
contained  in  ordinances  must  occur — "the  weak  and  beg- 
garly elements,"  as  Paul  calls  them,  must  pass  away — 
"there  is  made  of  necessity  a  change  also  of  the  law." 

But  now,  ye  children  of  Abraham,  be  not  alarmed,  as 
though  you  were  to  suffer  a  great  evil  in  this  change.  Look 
at  your  Father,  how  reverently  he  bows  to  the  Majesty'  of 
God,  displayed  in  the  official  personage  of  his  prophet- 
king-Priest.  See  the  superiority  of  this  Priest  of  the  INIost 
High  God  over  Abraham,  as  prophet,  king  and  Priest. 
Think  of  Levi's  inferiority  to  Abraham :  and  then  mark 
the  clearness  and  boldness  of  David's  own  testimony — 
David,  whose  son  your  Messiah  must  be — David,  himself 
the  most  glorious  of  your  kings,  and  sweetest  of  your  poets, 
and  among  the  noblest  of  your  prophets — this  David,  to 
whom  the  Lord  had  given  the  promise  of  that  Seed  "  whose 
name  shall  endure  forever :  his  name  shall  be  continued  as 
long  as  the  sun :  and  men  shall  be  blessed  in  him :  all 
nations  shall  call  him  blessed  :"  of  this  Son,  David  declares, 
"  The  Lord  hath  sworn,  and  will  not  repent.  Thou  art  a 
Priest  forever  after  the  order  of  Melchisedek."  Ps.  ex.  4. 
The  Apostle  proceeds, 

V.  13,  14.  "For  he  of  whom  these  things  are  spoken 
pertaineth  to  another  tribe,  of  which  no  man  gave  attend- 
ance at  the  altar.  For  it  is  evident  that  our  Lord  sprang 
out  of  Judah,  of  which  tribe  Moses  spoke  nothing  concern- 
ing priesthood." 

Ever  since  the  record  in  Gen.  xlix.  8-10,  it  has  been 
known  that  Messiah  must  come  in  the  house  of  Judah — 
"  The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver 
from  between  his  feet,  until  Shiloh  come,  and  unto  him 
shall  the  gathering  of  the  people  be."  Ruling  authority 
must  remain  with  the  tribe  of  Judah,  until  the  Peacemaker 
come,  and  the  nations  shall  be  called  to  the  knowledge  of 


268  COMMENTARY   ON   THE 

the  great  salvation.  "  In  that  day  there  shall  be  a  Root  of 
Jesse,  which  shall  stand  for  an  ensign  of  the  people ;  to  it 
siiall  the  Gentiles  seek ;  and  his  rest  shall  be  glorious." 
Other  testimonies  abundantly  show  the  same  beforehand — 
as  is  the  force  of  the  expression — it  is  evident — it  is  evident 
before — prophecies  make  it  plain.  This  prophetic  demon- 
stration makes  undeniable  the  simple  fact,  that  our  Lord 
Messiah  is  a  Branch  from  David's  root. 

Then  he  proceeds  to  another  very  important  fact,  and 
which,  because  of  its  infinite  importance,  is  sustained  by 
scriptural  evidence  even  yet  more  abundant ;  viz., 

V.  15.  "And  it  is  yet  far  more  evident:  for  that  after 
the  similitude  of  Melchisedek  there  ariseth  another  priest: 
(16)  who  is  made,  not  after  the  law  of  carnal  commandment, 
but  after  the  power  of  an  endless  life."     Here  remark, 

1.  There  is  not  a  comparison  instituted  betw'een  the  cer- 
tainty of  the  things  affirmed ;  but  only  between  the  degrees 
of  evidence.  Two  things  may  be  equally  certain  and  both 
very  certain  ;  but  yet  the  amount  of  proof  in  support  of 
them  respectively,  may  vary  greatly.  That  Lazarus  rose 
from  the  grave,  and  that  Jesus  died  and  rose  again,  are 
equally  certain  ;  but  yet  the  proofs  of  the  latter  are  incom- 
parably more  abundant  than  of  the  former. 

2.  Dr.  Sampson's  observation  is  correct — he  objects  to 
our  translation — "for  that  after  the  similitude,"  etc. — a 
translation  for  which  no  sufficient  reason  can  be  seen.  No 
clear  instance  can  be  shown  in  which  the  particle  ei  has  this 
meaning.  There  is  no  reason  why  we  should  not  give  it  the 
conditional  sense  which  it  usually  has  with  the  indicative, 
implying  that  if  the  condition  is  true,  that  which  results 
from  it  is  to  be  regarded  as  real  and  certain. — "The  sense 
is,  '  And  it  is  yet  more  abundantly  manifest  (that  the  priest- 
hood hath  boon  chaiigod),  if  another  priest  ariseth  after  the 
likeness  of  Molchi^^cdok  :'  (But  such  a  one  has  arisen)." 


EPISTLE   TO   THE    HEBREWS.  269 

We  use  if,  often  in  the  same  way,  without  intending  to 
express  a  doubt.  In  1  Cor.  xv.  12-20  we  have  examples — 
"Now  ij  Christ  be  preached,  etc. — But  if  there  be  no  resur- 
rection of  the  dead — if  Christ  be  not  risen,"  etc.  So  here, 
"  ij  after  the  similitude,"  etc.  Besides,  we  use  it  as  an  alter- 
native between  two,  and  that  Avhen  the  side  we  favor  is  not 
doubtful,  though  not  expressed,  because  of  its  obviousness. 
"My  statement  is  before  you,  judge  if  I  tell  the  truth." 
The  word,  whether,  indicates  an  alternative  and  often,  for 
brevity,  we  use  if  in  place  of  it,  and  that  without  expressing 
which  of  the  alternates  we  hold  as  true.  This  matter  is 
presumed  self-evident.  We  cite  two  examples.  Acts  iv. 
19 — "  Wliether  (ei,  if)  it  be  right  in  the  sight  of  God — judge 
ye."  In  John  iv.  1 — "  try  the  spirits  whether  (ei,  if)  they 
are  of  God."  Give  the  same  translation  of  ei  here  and  we 
have  a  good  and  plain  and  the  true  sense — "  it  is  yet  more 
abundantly  evident"  whether  after  the  similitude  of  Mel- 
chisedek,  etc.  That  a  priest  should  arise,  similar,  in  all 
the  points  above  named,  to  him  who  met,  entertained  with 
royal  liberality,  tithed  and  blessed  Abraham,  is  so  ex- 
plicitly testified  unto  by  David,  that  it  transcends  all  pos- 
sibility of  doubt.  But  moreover,  to  make  assurance  doubly 
sure,  God,  as  he  sware  by  himself  in  confirmation  of  his 
covenant  to  and  with  Abraham,  so,  by  the  mouth  of  David, 
confirms  this  priesthood  and  its  perpetuity  by  an  oath. 

3.  The  manner  of  appointment  and  induction  into  office 
of  this  great  High  Priest  are  to  be  noted.  This  is  done  (1.) 
by  shutting  off  the  Jews'  objection  based  on  the  necessity 
of  Aaronic  succession.  Not  after  the  law  of  a  carnal  com- 
mandment ;  not  by  descent  from  Levi,  according  to  the 
flesh :  for  such  was  not  Melchisedek,  who  lived  and  minis- 
tered as  God's  Priest,  hundreds  of  years  before  Aaron  was 
born ;  and  after  his  likeness  is  to  be  the  royal  priest  de- 
scended from  David.     This  "law  of  a  carnal  command- 

23® 


270  COMMENTARY   ON   THE 

ment,"  is  nothing  but  "  the  law  of  coraniandments  contained 
in  ordinances — in  dogmas" — mentioned  by  Paul,  Eph.  ii. 
15 — which  "  was  abolished  in  his — Christ's  flesh,"  (2.)  In 
contrast  with  this  is  the  induction  of  our  Anointed  one. — 
But,  on  the  contrary,  after  the  power  of  an  endless  life. 
All  priests  of  Aaron's  line  were  mortal — their  souls  and 
bodies  were  separated  at  death ;  and  their  bodies  were  dis- 
solved. Not  so,  the  Great  Priest.  The  divine  power  and 
wisdom  constituted  his  Mediatorial  Person.  He  was  from 
eternity  God,  and  the  humanity — soul  and  body  were 
united  with  the  divinity — the  Word  was  made  flesh  :  and 
this  hypostatic  union  is  not  dissoluble,  as  the  word  signifies. 
Nor  did  his  body,  like  those  of  Aaron's  line,  dissolve — it 
saw  no  corruption.  His  body  is  now  on  the  throne  eternal 
in  the  heavens :  his  soul  is  included  in  the  Messianic  Per- 
son :  and  this  Divine  Logos  and  entire  human  nature,  is, 
by  the  power  of  an  indissoluble  and  eternal  life,  the  High 
Priest  of  our  profession. 

In  support  of  the  preceding  he  again  quotes  Ps.  ex.  in 
the  form  of  a  testimony  ; 

V.  17.  "For  he  testifieth "—David— the  Spirit  of  God 
in  him,  beareth  witness,  and  addresseth  his  testimony  to  the 
person  of  the  Messiah,  "Thou  art  a  Priest  forever  after  the 
order  of  Melchisedek."  From  this  testimony,  that  another 
Priesthood  is  unalterably  and  forever  established,  it  follows, 
that  all  former  priests  were  unavailing,  and  never  could 
secure  the  grand  end  of  a  priesthood — the  perfecting  of 
God's  redeemed  people. 

V.v.  18,  19.  "For  there  is  verily  a  disannulling  of  the 
commandment  going  before,  for — on  account  of  the  weak- 
ness and  unprofitableness  thereof;  (for  the  law  made 
notliing  perfect) ;  but  the  bringing  in  of  a  better  hope  did ; 
by  the  which  we  draw  nigh  unto  God."     Remark 

1.  There  is  nothing  in  the  original  answering;  to  the  word 


EPISTLE   TO   THE    HEBREWS.  271 

verily :  the  particle  so  rendered,  simply  marks  the  former 
of  two  things  brought  into  comparison  and  contrast.  "  For 
there  is,  on  the  one  hand,  an  abolition — a  disannulling  of 
the  preceding  commandment ;  but  ou  the  other  hand,  there 
is  an  introduction  of  a  stronger  hope. 

We  have  the  reason  on  the  one  hand  also  stated  ;  viz.,  on  ac- 
count of  its  weakness  and  unprofitableness;  and  on  the  other, 
on  account  of  the  easy  access  it  opens  up  to  us  unto  God. 

2.  The  commandment  going  before  includes  that  estab- 
lishing the  Aaronic  priesthood,  and  all  things  appurtenant 
thereunto  :  all  which  are  doomed  and  repudiated,  by  the 
fact  of  another  priesthood  being  established.  And  the  wis- 
dom of  this  abrogation  is  manifest,  in  the  fact  of  their 
failure  to  secure  the  true  end  of  the  priesthood, — the  per- 
fecting of  the  saints.  It  never  could  be  said  of  Aaron,  we 
are  complete  in  him  :  as  Paul  exhorts  the  Colossians  iv.  12. 
Then,  corresponding  to  this,  the  strong  or  better  hope, 
springing  from  the  immortal  priesthood  opens  the  door  of 
a  free  and  bold  access  to  God,  and  the  wisdom  of  its  intro- 
duction is  therefore  manifest. 

V.v.  20-22.  "  And  inasmuch  as  not  without  an  oath,  he 
was  made  priest.  (For  those  priests  were  made  without  an 
oath  ;  but  this  with  an  oath,  by  him  that  said  unto  him  ; 
The  Lord  sware  and  will  not  repent,  thou  art  a  Priest  for- 
ever after  the  order  of  Melchisedek)  :  by  so  much  was  Jesus 
made  a  Surety  of  a  better  testament." 

We  here  take  another  ascent  in  the  argument,  whose 
design  is  to  show  the  transcendent  dignity  and  glory  of 
Messiah's  Priesthood  above  all  that  pi'eceded.  Two  points 
are  presented ;  the  solemnity  of  his  appointment — it  is  con- 
firmed by  an  oath ;  and  his  Suretj'ship  of  the  Covenant. 
The  former  is  embraced  within  the  brackets,  and  we  shall 
examine  it  first.  In  vi.  13-18,  we  have  discussed  the  nature 
and  utility  of  the  oath ;  and  need  scarcely  remark  again, 


272  OOMMENTAIIY   OX   THE 

that  God's  oath  is  not  designed  to  make  the  matter  sure ; 
for  his  purpose,  whether  expressed  or  not  to  his  creature, 
makes  it  as  immutable  as  his  own  nature.  But  in  conde- 
scension to  our  weakness,  he  by  an  oath  manifests  his  pur- 
pose to  us.  How  we  could  have  higher  ground  of  confidence 
than  God's  oath  lays  down,  we  cannot  conceive.  The  im- 
portance of  the  subject  matter  of  an  oath,  is  manifested  in 
the  seriousness  and  solemnity  of  its  administration  :  and  the 
dignity  of  the  juror,  enhances  the  weight  of  his  testimony. 

At  the  inauguration  of  Aaron,  there  was  much  of  external 
display  ;  splendid  official  robes  and  head  dress,  with  jewelled 
mitre ;  the  investiture  was  preceded  by  sacred  ablutions  at 
the  laver ;  and  the  holy  anointing  oil  crowned  the  im- 
posing pageant,  whilst  the  perfume  from  the  incense  altar 
ascended  and  filled  the  tabernacle.  But  this  was  all  symbol 
and  type  of  spiritual  things — shadows  of  good  things  to  come. 
No  oath  is  interposed  "  For  those  priests  were  made  without 
an  oath  ;  this  our  High  Priest  with  an  oath,  by  him  that  said 
unto  him.  The  Lord  sware,  and  Avill  not  repent."  The 
immutability  of  the  divine  purpose,  and  the  stability 
and  permanency  of  the  office  can  receive  no  higher  con- 
firmation. 

But  this  solemn  transaction  is  unseen  by  mortal  eyes;  yet 
was  it  the  establishment  of  a  covenant  on  which  the  hopes 
of  a  lost  world  depend.  Verse  twentieth  stands  in  close 
connection  with  verse  twenty-second.  By  as  much  as  the  oath 
of  God  in  the  investiture  of  the  Son  with  the  priestly  func- 
tion, excels  in  dignity  and  glory  the  external  display  of 
material  decorations,  by  so  vmch  docs  the  Priesthood  of 
Messiah  excel  that  of  Aaron  and  his  descendants.  This 
word  Surety  gives  a  new  turn  to  the  thought.  Aaron  is 
never  so  called,  nor  any  other  priest:  and  this,  because  none 
was  ever  at  the  head  of  a  covenant,  guaranteeing  the  safety 
of  God's  redeemed.     We  must  here,  therefore,  inquire  into 


EPISTLE    TO   THE    HEBREWS.  273 

this  better  testament,  as  to  its  general  nature  and  its  bearing 
on  the  welfare  of  the  church. 

I.  Its  general  nature  is  that  of  a  covenant.  The  Greek 
word  occurs  thirty-three  times  in  the  New  Testament,  and 
is  translated  Covenant  twenty  times,  Testament  thirteen. 
It  occurs  seventeen  times  in  this  epistle,  and  is  translated 
Covenant  eleven  times  and  Testament  six  times.  We  may 
fairly  infer,  that  Covenant  is  the  more  comprehensive  word 
and  includes  Testament.  That  is,  that  a  Testament  is  a 
Covenant  of  a  particular  kind :  which  is  the  fact.  A  cov- 
enant so  framed  as  to  come  into  force  after  the  death  of  the 
person  making  it,  is  called  a  Testament — a  Will  and  Testa- 
ment. The  testator  prescribes  the  terms  of  the  covenant ; 
the  inheritor,  after  the  death  of  the  testator,  expresses  his 
agreeing  to  the  covenant,  by  accepting  the  inheritance  on 
the  terms  prescribed.  Until  this  consent  is  given,  it  is  not 
a  completed  covenant.  No  man  is  bound  by  his  flither's 
last  will  and  testament,  until  this  consent  is  given.  There 
may  be  such  conditions  in  a  will,  as  to  make  it  a  burden  to 
claim  under  it ;  and  it  is  therefore  refused.  Such,  to  the 
unbeliever  practically,  is  the  Lord's  testament.  The  carnal 
man  sees  no  advantage  to  himself,  and  refuses  to  claim 
under  it ;  and  feels  no  obligation  to  do  so,  until  his  heart  is 
changed  and  his  will  renewed  by  divine  grace;  in  conse- 
quence of  which  renewal,  and  not  before,  is  the  covenant 
sealed.  The  difference  between  this  and  a  human  testa- 
ment, lies  in  the  blessed  assurance  that  He  makes  His  peo- 
ple willing  in  the  day  of  his  power. 

A  Surety  is  one  who  becomes  responsible  for  another  per- 
son, and  who  therein  pledges  to  make  good  that  person's 
engagement.  Few  terms  are  more  familiar  in  the  business 
woi'ld,  and  more  universally  understood.  To  give  bail,  to 
give  security,  to  endorse,  is  to  become  a  Surety.  The  Greek 
word  is  formed  from  an  adverb  signifying,  near,  close  by. 


271  COMMENTARY  ON  THE 

The  Surety  is  morally  and  legally  near  to  the  principal :  he 
ideulifics  himself  with  him;  places  his  moral  person  into 
sucli  intimate  relation,  as  to  malie  them  one,  in  regard  to 
the  matter  secured.  They  become,  like  man  and  wife, 
one.  In  the  plain,  ordinary  sense  is  the  word  nsed  in  Scrip- 
ture ;  a  few  instances  will  illustrate.  Gen.  xliii.  9  and  xliv. 
32.  Judah  became  Surety  for  Benjamin  that  he  should  be 
returned  in  safety  to  his  father.  Solomon  cautions  against 
rashness  in  this  matter.  Pro  v.  vi.  1,  2 — "  if  thou  be  sure- 
ty for  thy  friend,  if  thou  hast  stricken  thy  hand  with  a 
stranger,  thou  art  snared  wnth  the  words  of  thy  mouth" — 
And  in  xxii.  26 — he  advises  against  it, — "  Be  not  thou  one 
of  them  that  strike  hands  or  of  them  that  are  sureties  for 
debts.  If  thou  hast  nothing  to  pay,  why  should  he  take 
away  thy  bed  from  under  thee  ?"  xi.  15 — "  He  that  is  Surety 
for  a  stranger  shall  smart  for  it,  and  he  that  hateth  surety- 
ship is  sure."  In  covenants,  where  the  parties  are  fallible,  it 
is  sometimes  required  that  both  give  security.  Where  one 
is  technically  infallible,  the  other  is  required  to  provide  a 
surety,  as  in  ordinary  sureties  of  the  peace.  Where  one  is 
infallible  really,  only  the  fallible  party  must  give  security : 
as  in  the  covenant  of  God  with  the  first  Adam :  and  as  in 
the  extension  of  the  covenant  of  grace  over  the  subjects  of 
it ;  as  in  Isa.  Iv.  3,  "  and  I  will  make  an  everlasting  cove- 
nant with  you,  even  the  sure  mercies  of  David."  The  son 
of  Jesse  had  gone  to  his  rest  hundreds  of  years  before  this 
was  written.  The  David,  or  beloved  one  here,  is  none  other 
than  the  head  of  the  covenant  of  grace,  acting  as  Surety 
of  his  people ;  wlio  are  commanded  to  come  within  the  pale 
of  the  covenant  in  fact,  as  they  have  always  been  within  it 
in  law  and  covenant  right.  The  sureness  of  the  mercies, 
springs  from  tlie  infallibility  of  the  Surety  who  guarantees 
them.  Tliis  naturally  leads  us  to  the  consideration  of  the 
next  topic  connected  with  this  Suretyship. 


EPISTLE   TO   THE    HEBREWS.  275 

II.  The  bearings  of  this  suretyship  upon  the  welfare  of 
the  redeemed  church  ;  and  we  remark  ; 

1.  This  covenant  is  better  in  comparison  with  that  con- 
firmed at  Sinai,  wherein  Israel  becomes  God's  peculiar  peo- 
ple, to  whom  the  means  of  grace  are  to  be  chiefly  confined 
for  long  centuries.  This  restrictive  covenant  comprehended 
the  gospel  promises  and  all  the  ritual  observances,  which 
were  evangelical  institutions.  These  elevated  Israel  above 
all  the  nations,  and  were  powerful  through  the  blessings  of 
God's  Spirit,  for  the  salvation  of  millions.  Yet  still,  with 
all  its  advantages,  that  covenant  was  vastly  inferior  to  the 
dispensation  now  instituted  under  the  Suretyship  of  Jesus, 
our  Immanuel.     For, 

2.  The  perfection  of  our  High  Priest's  sacrifice,  ensures 
the  mission  of  the  Holy  Ghost,  in  measure  and  degree 
above  and  beyond  any  thing  which  the  church  had  ever 
before  experienced.  Such  were  the  promises — "  I  will  pour 
water  upon  him  that  is  thirsty,  and  floods  upon  the  dry 
ground ;  I  will  pour  my  Spirit  upon  thy  seed,  and  ray 
blessing  upon  thine  offspring."  "For  from  the  rising  of 
the  sun  even  unto  the  going  down  of  the  same,  my  name 
shall  be  great  among  the  gentiles ;  and  in  every  place  in- 
cense shall  be  offered  unto  my  name  and  a  pure  offering : 
for  my  name  shall  be  great  among  the  heathen" — "all  na- 
tions shall  call  you  blessed :  for  ye  shall  be  a  delight-some 
land  saith  the  Lord  of  hosts."  "  But  unto  you  that  fear 
my  name  shall  the  sun  of  righteousness  arise,  with  healings 
in  his  wings."  "  All  flesh  shall  come  and  worship  before 
me." 

3.  The  salvation  of  God's  redeemed  is  not  a  contingency 
— is  not  a  thing  that  depends  upon  the  will,  the  whim,  the 
freaks  and  fancies  of  sinful  man ;  but  upon  "  the  eternal 
purpose  which  He  purposed  in  Christ  Jesus  our  Lord."  In 
eternity  the  covenant  was  established,  "  According  as  he 


276  COMMENTARY   ON   THE 

hath  chosen  us  in  him  before  the  foundation  of  the  world, 
that  we  should  be  holy  and  without  ])lame  before  him  in 
love ;  having  predestinated  us  unto  the  adoption  of  chil- 
dren, by  Jesus  Christ  to  himself,  according  to  the  good 
pleasure  of  his  will."  Eph.  i.  4,  5.  If  therefore  Christ  is 
our  Surety,  and  if  we  have  failed,  the  work  of  bringing  us 
to  glory  devolves  upon  Him.  These  things  are  undeniable : 
and,  therefore,  we  know  that  "  the  foundation  of  God  stand- 
eth  sure,  having  this  seal,  The  Lord  knoweth  them  that  are 
his."  2  Tim.  ii.  19. 

V.v.  23,  24.  "  And  they  truly  were  many  priests,  because 
they  were  not  suffered  to  continue  by  reason  of  death  :  But 
this  man,  because  he  continueth  ever,  hath  an  unchangeable 
Priesthood." 

This  is  a  continuity  of  argument ;  or  it  may  be  viewed  as 
a  distinct  proof,  to  the  point,  that  a  change  is  indispensable. 
We  have  a  contrast  kept  up  between  the  Aaronic  priesthood 
and  Christ,  and  a  similar  construction  of  the  sentence.  "  And 
on  the  one  hand  these  priests  were  made  more  numerous." 
Owen,  with  our  translation,  uses  only  as  an  asseveration,  the 
contrasting  term,  "  truly,"  and  thus  loses  the  force  of  the 
contrast:  and  also  omits  the  comparative  degree  of  the 
original — more.  It  gives  a  fuller  and  more  forcible  mean- 
ing, to  preserve  both,  and  to  say  in  contrast  with  the  above 
— "  but  on  the  other  hand,  this  man  hath  an  unchangeable 
priesthood."  I  object  also  to  the  word  man,  supplied  here. 
The  contrast  is  between  these  more  numei'ous  priests,  and 
this  one:  and  we  ought  not  to  enfeeble  the  argument,  and, 
at  the  same  time,  give  slight  advantage  to  the  deniers 
of  our  Lord's  divinity.  Christ,  whilst  he  possessed  entire 
humanity,  yet  was  not  a  human,  but  a  divine  person — "  this 
is  the  true  God,  and  eternal  life."  1  John  v.  20. 

Another  point  of  this  contrast,  is  the  mortality  of  the 
Aaronic  and  the  immortality  of  the  Messianic  priesthood, 


EPISTLE   TO   THE    HEBEEWS.  277 

which  contrast  brings  to  view  the  more  numerous  priests 
of  the  former  and  the  unity  of  the  latter :  and  all  eventu- 
ating in  the  temporary  and  changeable  tenure  of  those ; 
and  the  eternal  and  immutable  duration  of  this.  From 
this  multiplicity  of  priests  and  offerings,  Paul  afterward 
argues,  as  we  shall  see,  their  imperfection. 

Now,  if  the  Priest  is  immortal,  and  the  Priesthood  never 
passeth  away,  but  continueth  forever,  it  exactly  suits  the 
character  and  condition  of  mortal  and  immortal  men : — of 
mortal  men,  for  his  sacrifice  snatches  them  from  death  and 
the  grave ;  and  of  immortal  men,  for  their  purchased  im- 
mortality in  bliss,  requires  a  Priest  durable  as  their  own 
being.  This  is  the  precise  inference  which  the  Apostle  de- 
duces from  the  facts. 

V.  25.  "  Wherefore,  he  is  able  also  to  save  them  to  the 
uttermost,  that  come  unto  God  by  him,  seeing  he  ever  liveth 
to  make  intercession  for  them." 

There  may  be  some  latitude  of  opinion,  as  to  the  ante- 
cedents embraced  by  the  inferential  particle.  Wherefore. 
1.  The  thing  inferred  is  our  High  Priest's  ability  to  save 
his  people :  and  I  cannot  doubt  our  logical  safety,  if  we 
base  the  inference  (a.)  On  the  better  covenant  or  testament 
of  which  Jesus  is  the  Head  and  Surety.  (6.)  On  the  oath 
of  his  consecration,  (c.)  On  the  unchangeableness  of  his 
Father's  purpose — he  will  not  repent,  (d.)  On  his  own 
immortality,  and  the  consequent  eternity  of  his  Priesthood. 

2.  The  measure  or  degree  to  which  his  saving  power  ex- 
tends— to  the  uttermost — to  the  whole  end — to  every  termina- 
tion, or  joerfect  completion.  In  this,  there  is  a  half-expressed 
contrast  with  the  Levitical  priesthood.  It  saved  from  cere- 
monial defilement,  and  foreshadowed  the  true  priesthood 
and  true  sacrifice ;  but  could  not  cleanse  the  conscience 
and  give  peace  to  the  heart,  but  only  as  it  directed  to 
Christ.  But  Jesus  completes  the  work  in  eternal  glory. 
24 


278  COMMENTARY   ON  THE 

3.  The  limitation  of  this  ability — "them  that  come  unto 
God  by  him."  Here  we  must  detail,  (a.)  Coming  unto 
God,  is  equivalent  to  believing  his  testimony  concerning  his 
Son.  "  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the 
earth — even  to  him  shall  men  come."  Isa.  xlv.  22-24. 
"  Come  unto  me,  all  ye  that  labor,"  etc.  "  Come,  for  all 
things  are  now  ready."  (6.)  The  medium,  "by  him" — 
through  Christ  as  the  door  of  the  sheep,  (e.)  The  ability 
to  come  is  a  grace  from  God — "No  man  can — (is  able) — to 
come  unto  me,  except  the  Father  which  hath  sent  me  draw 
him."  John  vi.  44.  (d)  If  sinners  do  not  believe  they  can- 
not be  saved.  Christ  is  not  able  to  save  them  continuing 
in  unbelief,  impenitence  and  sin.  (e.)  The  reasons  of  his 
ability — "  seeing  he  ever  liveth" — he  liveth  always.  This 
epithet  is  appropriated  by  him,  in  Rev.  i.  18 — "  I  am  alive 
for  evermore."  His  people  stand  in  need  perpetually  of 
his  interference  on  their  behalf,  and  hence  the  necessity  to 
them  of  an  intercessor,  in  perpetuity. 

4.  Christ's  intercession.  This  word  primarily  means  to 
come  into  close  contact — to  come  together  in  the  transaction 
of  business.  In  the  New  Testament  it  occurs  seven  times, 
and  always  in  tlie  sense  of  asking  for  something  to  be  done ; 
— interceding  against  a  person,  as  in  Acts  xxv.  24 — "ye 
see  this  man,  about  whom  all  tlie  multitude  of  the  Jews 
have  dealt  with  me" — here,  have  dealt — have  interceded,  is 
we  know  against  Paul.  They  were  clamorous  for  his  con- 
dcnuiation.  So,  Rom.  xi.  2,  "  Elias  made  intercession  to 
God  against  Israel."  In  Rom.  viii.  26,  27,  34,  the  word  is 
used  in  the  sense  of  asking  benefits  for  the  persons. — "  The 
Spirit  itself  maketh  intercession  for  us"  —  "because  he 
viaketh  intercession  for  the  saints"  —  "Christ  —  who  also 
makoth  intercession  for  us."  In  this  sense  must  it  be  taken 
here.  "  AVe  have  an  advocate — the  Paraclete — the  Com- 
forter— with  the  Father,  Jesus  Christ  the  righteous :"  He 


EPISTLE   TO   THE   HEBREWS.  279 

always  lives  and  pleads  the  cause  of  his  people;  presenting 
the  evidences  of  his  own  completed  work,  before  the  Father's 
throne,  as  the  strong  plea  and  reason,  why  the  Spirit  should 
be  sent  and  all  the  graces  needful  be  shed  abroad  in  the 
hearts  of  his  redeemed. 

V.  26.  From  this  point  of  departure,  our  Apostle  pro- 
ceeds to  designate  the  qualities  of  a  priest  suited  for  us. 
"  For  such  an  High  Priest  became  us,  who  is  holy,  harmless, 
undefiled,  separate  from  sinners,  and  made  higher  than  the 
heavens :  27,  Who  needeth  not  daily,  as  those  high  priests, 
to  offer  up  sacrifice,  first  for  his  own  sins,  and  then  for  the 
people's ;  for  this  he  did  once,  when  he  oflTered  up  himself." 
Here  are  positive  qualities,  and  negative.     Let  us  remark, 

1.  The  word  expressive  of  suitableness  to  our  case,  came 
under  notice,  on  Chap.  II.  10,  to  which  the  reader  can  re- 
fer. The  point  here  in  question,  is  not  the  method  of  ap- 
proach unto  God,  in  sacred  worship,  whether  mediate;  i.  e., 
thfough  the  intervention  of  a  third  party,  or  immediate 
and  directly,  each  one  for  himself.  It  is  assumed  all  along, 
that  a  High  Priest  is  indispensable.  So  it  had  been  from 
the  days  of  Aaron  and  Sinai.  But  the  question  is  as  to  his 
attributes.  What  qualities  must  he  possess,  in  order  to  en- 
sure an  acceptable  approach  through  him  unto  God  ? 

2.  This  meetness  for  the  priesthood  must  always  be  viewed 
in  reference  to  us.  Official  services  are  always  relative. 
The  condition  of  the  persons  for  whom  the  office  is  insti- 
tuted, is  to  be  kept  in  view.  Their  wants,  necessities,  trials, 
troubles,  feebleness  or  strength,  all  are  matters  of  high 
import.  Our  sinfulness,  guilt  before  God,  pollution  in  sin, 
alienation  from  all  holiness,  etc.  These  were,  in  a  measure, 
provided  for  in  the  Aaronic  priesthood.  No  descendant 
of  even  the  Levitical  priesthood,  having  any  physical 
deformity  by  nature,  or  by  accidental  injuries,  could 
succeed  to  the  ofiice. — "  He  that  hath  any  blemish,  let  him 


280  COMMENTARY   OX   THE 

not  approach  to  offer  the  bread  of  his  God  "^ — the  blind, 
the  lame,  deformed,  diseased,  etc..  Lev.  xxi.  17-23.  Also, 
the  sacrifices — the  material  of  the  things  offered,  must  be 
free  from  blemish.  The  paschal  lamb  must  be  without 
blemish  and  so  all  others ;  Ex.  xii.  5,  Lev.  ix.  3,  xiv.  10, 
etc.  Beyond  doubt,  these  personal  and  natural  qualities 
have  a  typical  force  :  they  point  to  the  perfections  of  a 
higher  order  in  the  great  High  Priest.  Moreover,  the  offi- 
cial adornments  of  Aaron — the  ephod,  the  breastplate  with 
the  Urim  and  Thummim,  the  Mitre,  etc.,  all  symbolize  the 
qualifications  proper  to  the  office:  but,  of  course,  are  only 
dim  and  shadowy  types  of  the  glorious  originals.  Let 
us  then  enquire,  not  for  an  High  Priest,  but  for  Such  an 
one. 

3.  These  properties  regard  (a.)  His  moral  perfection — 
he  is  holy.  The  Avord  thus  translated  is  used  seven  times 
in  the  New  Testament.  Of  these  fi)ur  are  in  application  to 
Christ:  viz.,  Heb.  vii.  26:  Acts  ii.  27, and  xiii.  35. — "Thou 
wilt  not  suffer  thine  hohj  one  to  see  corruption  :"  Rev.  xv.  4. 
"  For  thou  only  art  holy  " — We  have  another  word  translated 
holy,  which  means,  coiuecrated — set  apart  to  sacred  use. 
The  term  here,  evidently  has  a  higher  sense.  "  Thou  only 
art  holy."  It  signifies  the  essential  moral  excellence  of  tliis 
person.  (6.)  The  second — harmless — regards  his  relations 
to  other  beings.  The  first  regards  his  nature ;  this  second, 
his  character — his  life  of  action.  "  He  did  no  evil,  nor  was 
guile  found  in  his  mouth."  Both  these — the  positive  excel- 
lence of  his  nature,  and  the  negative  humbleness  of  his  life, 
are  essential  to  his  mediation  on  our  account.  Such  a  sac- 
rifice he  must  have  to  offer  for  us :  no  natural  blemish  must 
it  have;  no  acquired  defect  or  offensiveness.  (c.)  Undefiled. 
This  respects  his  pergonal  freedom  from  moral  taint  and 
pollution.  It  is  applied,  in  chap.  xiii.  4,  to  express  freedom 
from  sexual  impurity :  and  in  1  Pet.  i.  4  "to  an  inheritance 


EPISTLE    TO   THE    HEBREWS.  281 

incorruptible  and  undefiled  " — In  James  i.  27,  he  describes 
a  characteristic  of  true  religion,  by  this  epithet — undefiled. 
Incidental  defilement  disqualified  the  priest  of  Aaron's  line 
from  officiating ;  but  such  never  can  aflTect  this  Priest,  (c?.) 
Separate  from  sinners.  "  Blessed  is  the  man  that  walketh 
not  in  the  counsel  of  the  ungodly,  nor  standeth  in  the  Avay 
of  sinners,  nor  sitteth  in  the  seat  of  the  scornful."  And 
such  is  the  separation  of  our  High  Priest  from  sinners.  It 
is  not  that  he  shuns  them  in  contempt,  and  avoids  all  inter- 
course with  them.  On  the  contrary,  the  Pharisees  charged 
him  with  receiving  sinners.  Matt.  ix.  11.  While  it  is  the 
duty  of  people  in  general,  to  separate  themselves  from  an 
infectious  hospital,  it  is  the  duty  of  doctors  and  nurses  to 
visit  it.  They  that  are  sick  need  a  physician ;  I  came,  not 
to  call  the  righteous  but  sinners  to  repentance.  Not  phys- 
ically— not  as  to  mere  place  was  he  separate,  as  Socinians 
teach.  For  "  he  was  made  of  a  woman,"  made  under  the 
law — "  the  Word  was  made  flesh  " — "  he  was  made  in  the 
likeness  of  men."  "  God  sent  his  Son  in  the  likeness  of 
sinful  flesh  " — And  constantly  did  he  mix  and  mingle  with 
men  of  all  classes  and  conditions.  No  ascetic,  monkish 
temper  did  he  ever  display.  Stand  by  thyself  for  I  am 
holier  than  thou,  was  never  the  language  of  his  mouth  or 
his  conduct. 

But  whilst  he  possessed  our  nature,  in  all  its  essential 
attributes,  yet  is  there  a  most  essentially  important  sense 
in  which  he  was  and  is  separated  from  sinners.  And  this 
in  two  aspects.  First,  as  to  the  generation  of  his  human 
body.  This  separates  and  distinguishes  him  from  all  the 
rest  of  humanity.  Gabriel  said  unto  her,  "The  Holy 
Ghost  shall  come  upon  thee,  and  the  power  of  the  Highest 
shall  overshadow  thee ;  therefore  also  that  holy  thing,  which 
shall  be  born  of  thee,  shall  be  called,  The  Son  of  God." 
Luke  i,  35.     Thus  is  Jesus  separated  from  sinners.     He  was 

24* 


282  COMMENTAKY   ON   THE 

not  a  Son  of  Adam  as  all  other  human  beings  are :  he  was 
not  of  that  number  whom  Adam  represented  in  the  cove- 
nant with  him ;  and,  consequently,  did  not  die  in  Adam — 
"as  in  Adam  all  die" — that  is,  all  whom  he  represented — 
all  his  natural  posterity — all  human  persons.  Jesus  never 
was  a  human,  but  a  divine  person. 

Hence  the  Second  aspect  of  his  separation  ;  it  is  not  from 
them  as  men — as  human  beings,  but  as  sinners.  He  loves  his 
people  with  an  everlasting  love,  and  with  loving  kindnesses 
doth  he  draw  them  to  himself.  But  now  they  were  all  sinners, 
and  yet  the  objects  of  his  love :  did  he  then  love  them,  even 
whilst  they  were  dead  in  sin — as  sinners  ?  Were  their  sins,  or 
their  sinful  character  the  object  of  his  love?  •  Or  was  it  as 
the  rational  creatures  of  his  hands  ?  A  benevolent  physician 
so  loves  his  patients,  that  he  perils  his  life,  by  visiting  them 
in  a  pestilential  hospital ;  is  it  the  cholera  or  the  yellow 
fever  he  loves ;  or  is  it  the  men — the  persons  of  the  sick  ? 
(e.) — "and  made  higher  than  the  heavens."  In  chap.  i.  3, 
we  had  the  positive  degree,  of  which  we  have  here  the  com- 
parative. There  it  is  translated  on  high — in  /u'^/;  places ; 
here  it  is  connected,  not  with  places,  but  with  the  person 
who  is  elevated — he  is  made  higher  than  the  heavens.  It 
may  refer  to  j^lace,  or  to  the  state  or  condition  of  a  person 
or  thing.  If  it  regards  locality  or  place,  then  heavens  must 
be  understood  of  the  visible  expanse,  beyond  which  we 
constantly  -refer  the  abode  of  happy  spirits.  The  human 
body  of  our  Lord  must  have  a  local  habitation.  He  re- 
ceived it  into  i)ersonal  union  on  earth — he  was,  as  to  his 
divine  nature — lessened,  lowered  for  a  little  while  in  com 
parison  with  the  angels ;  but  in  consequence  of  having  fin- 
ished that  part  of  his  priestly  function  which  must  be  here 
performed,  until  he  said  "  it  is  finished,"  "  therefore  God 
hath  highly  exalted  him  " — and  he  passed  through  the  blue 
veil  of  these  heavens,  and  thus  is  made  higher. 


EPISTLE   TO   THE    HEBREWS.  283 

But  if  we  take  a  purely  moral  view  of  his  elevation, 
then,  not  locality,  but  relative  condition  as  to  degree  of 
power  and  glory,  is  the  thing  meant ;  and  heavens  must  be 
understood  as  the  inhabitants — the  angels  and  spirits  of 
just  men  made  perfect:  and  Christ's  exaltation  to  regal 
power,  dignity  and  glory,  is  his  being  made  higher  than  the 
heavens — higher  than  all  angels,  and  all  spirits.  "  All 
power  is  given  unto  me  in  heaven  and  in  earth."  And  this 
is  doubtless  the  fullest  and  best  sense.  Such  an  High  Priest 
it  was  proper — it  was  becoming  and  necessary  for  us  to 
have.  Had  he  lacked  these  properties,  he  could  not  have 
been  qualified  to  offer  a  suitable  sacrifice  to  the  justice 
of  God  for  us :  and  he  would  have  had  no  adequate 
offering  to  present.  But  being  himself  both  sacrifice  and 
priest,  and  possessed  of  all  these,  the  negation  and  deficiency 
of  V.  27,  lie  not  in  the  way  of  his  perfection. 

In  regard  to  this  deficiency,  we  note  (1.)  The  result  of 
the  foregoing  qualities,  he  has  no  necessity  to  offer  for  him- 
self individually.  Under  the  Levitical  priesthood,  such 
necessity  did  exist ;  because  the  High  Priest  himself,  sin- 
ning daily,  had  daily  need  of  a  sin  offering  for  himself 
This  sinfulness  vitiated  his  entire  sacrifice  and  made  it  inef- 
ficient ;  for  how  could  an  impure  priest  present  a  pure  offer- 
ing ?  Yet  (2.)  the  term  daily  is  perhaps  better  limited  to 
the  day  of  atonement.  Lev.  ix.  7,  8,  15.  Here  this  order 
is  pointed  out  distinctly.  He  is  to  offer  the  lamb  for  him- 
self; then  for  the  people,  xvi.  6,  11,  15.  These  offerings 
were  not  daily.  It  does  not  appear  that  the  High  Priest 
himself  ministered  every  day,  but  on  the  day  of  atonement 
he  did  offer  for  himself,  and  then  for  the  people.  The  evi- 
dence of  the  inefficiency  from  this  will  come  up  hereafter. 
Now,  we  remark,  (.3.)  The  liability  of  misconstruction  must 
be  guarded  against — "  for  this  he  did  once,  when  he  offered 
up  himself."     This  refers  to  the  nearer  or  last  mentioned, 


284  COMMENTARY    ON    THE 

and  not  to  tlie  fartlicr  off.  The  Aaron ic  priest  offered  first 
for  his  own  sins  and  then  for  the  people's:  and  it  is  to  the 
latter,  the  word  this  refers.  (4.)  It  is  important  to  bear  in 
mind,  that  it  was  as  High  Priest  the  son  of  Aaron  offered, 
and  afterward  went  into  the  most  holy  place  within  the 
veil.  So,  it  was  as  High  Priest  that  Christ  offered  himself, 
and  was  afterward  exalted.  He  was  Priest  before  he  offered. 
The  exposition  of  the  Socinians  that  makes  his  being  made 
higher  than  the  heavens,  the  beginning  of  his  Priestly 
function,  and  his  offering  himself  to  be  nothing  more  than 
his  presentation  of  himself  as  our  Advocate,  is,  therefore, 
a  violation  of  the  typical  meaning  of  Aaronic  sacrifices ; 
and  is  an  exceedingly  unfair  method  of  rejecting,  as  is  their 
design,  the  whole  doctrine  of  Atonement.  Jesus  was  not 
exalted  to  heaven  that  he  might  become  our  High  Priest 
and  minister  there  for  us :  but  he  was  our  High  Priest  and 
offered  himself  a  sacrifice  for  our  sins,  the  just  dying  for 
the  unjust ;  and  therefore,  as  our  High  Priest  he  was  made 
higher  than  the  heavens. 

V.  28.  "  For  the  law  maketh  men  high  priests  which 
have  infirmity ;  but  the  word  of  the  Oath,  which  was  since 
the  law,  maketh  the  Son,  who  is  consecrated  for  ever 
more." 

Note  here,  (1.)  The  logical  link,  For — it  introduces  a 
reason  in  support  of  the  preceding, — drawn  from  the  obvi- 
ous and  admitted  fact  of  human  infirmity.  Those  high 
priests  being  feeble  and  imperfect,  must  themselves  be  puri- 
fied by  blood,  but  our  High  Priest,  free  from  all  imperfec- 
tion, labors  under  no  such  necessity.  (2.)  The  law  is,  of 
course,  the  Levitical  institutions,  which  provide  for  the  suc- 
cession in  Aaron's  line.  (3.)  It  maketh — appointeth  men, 
to  succeed,  whenever  a  gap  occurs  by  reason  of  death.  Then 
we  have  the  contrast;  but — it  compares  the  appointment  of 
Christ  the  Son,  not  of  Aaron,  but  of  God,  by  the  Word  of 


EPISTLE   TO   THE    HEBREWS.  285 

the  Oath,  with  the  Levitical  succession.  This  manifests  its 
superiority  in  six  respects — (a.)  In  the  method  and  solem- 
nity and  security  of  appointment,  (b.)  In  the  personal 
qualifications,  as  before  described,  (c.)  In  his  relationship 
as  the  Son,  he  is  infinitely  above  Aaron's  sons.  (cZ.)  In  the 
order  of  this  appointment,  as  to  development  in  time ;  it  is 
since,  that  is,  after.  The  subject  of  appointment  in  the  di- 
vine purpose  from  eternity ;  but  revealed  more  than  four 
centuries  after  the  Levitical  priesthood  was  instituted,  this 
Priesthood  supplants  the  other,  as  the  Apostle  argues  more 
fully  elsewhere.  The  coming  in  so  long  after,  intimates  the 
removal  of  the  former :  and  (e.)  In  perpetuity  it  vastly 
transcends  it — forever  more,  as  guaranteed  in  the  oath.  (/.) 
In  the  finishing,  the  perfection  of  its  sacrifice — consecrated 
we  have  translated  it.  It  is  the  same  word  as  in  Chap.  II. 
10,  and  used  in  the  same  sense.  The  Captain  of  our  salva- 
tion is  made  perfect  through  sufferings — The  finished  com- 
pleteness of  satisfaction  rendered  to  eternal  justice  by  the 
sorrows  of  Jesus,  is  the  thing  here  expressed. 

We  may  here  indulge  in  a  few  practical  reflections. 

1.  Let  christians  learn  the  greatness  of  their  privileges,  in 
that  they  have  a  High  Priest  without  infirmity.  He  was 
and  is  so  perfectly  pure,  holy,  harmless  and  separated  from 
sinners,  as  to  make  him  infallible  absolutely.  Not,  as  Uni- 
tarians aflarm,  a  fallible  man  have  we  as  our  High  Priest. 
This  form  of  infidelity  insists  that  Jesus  must  have  been 
fallible,  or  he  could  not  be  virtuous.  Capability  of  sinning, 
is  with  them  an  indispensable  element  to  moral  virtue  ! 
Paul,  on  the  contrary,  thinks  that  having  infirmity,  was  a 
serious  obstacle  to  the  efficiency  of  the  Aaronic  High  priests. 
The  saints  in  glory  can  no  longer  sin — they  are  pillars — and 
go  no  more  out — therefore  moral  virtue  is  impossible  in 
heaven ! 

2.  Not  the  counsel — as  we  have  seen,  but  the  manifesta- 


286  TITE    EPISTLE   TO   THE    HEBREWS. 

tiou  of  its  unchangeableness,  is  given  to  us,  in  the  oath  of 
the  Priesthood  ;  and  therefore, 

3.  The  foundation  of  all  our  hopes  and  consolations,  is 
laid  upon  the  great  Rock — the  perfect  satisfaction  rendered 
by  the  sufferings  of  our  High  Priest. 

4.  We  have  a  perfect  example,  in  our  ever  living  High 
Priest,  of  all  moral  excellence;  and  have  no  just  reason  for 
depression,  doubts  and  fears  ;  but  in  him  having  a  perfected 
sacrifice,  all  fears  should  pass  away  forever,  and  all  diligence 
in  the  ways  of  holy  obedience  should  mark  our  whole  life. 
"These  are  they  who  follow  the  Lamb  whithersoever  he 
goeth." 

5.  For  if  any  man  sin,  we  have  an  advocate  with  the 
Father,  who  is  always  ready  to  plead  our  cause,  and  to 
procure  for  us  remission  of  sins;  because  he  ever  liveth, 
and  has  been  exalted  to  give  rejDentance  to  Israel. 

6.  Let  us,  therefore,  hold  fast  and  repent,  that  our  sins 
may  be  blotted  out  when  times  of  refreshing  shall  come 
from  the  presence  of  the  Lord.  If  our  sins  cease  to  exercise 
dominion  over  us  here  and  now,  they  never  can  rise  in  the 
judgment  against  us  there  and  forever. 


CHAPTER  VIII. 

Vs.  1,  2.  "Now  of  the  things  which  we  have  spoken, 
this  is  the  sum  :  We  have  such  au  High  Priest,  who  is  set 
on  the  right  hand  of  the  throne  of  the  Majesty  in  the  hea- 
vens ;  A  minister  of  the  sanctuary,  and  of  the  true  taber- 
nacle, which  the  Lord  pitched,  and  not  Man." 

Two  modes  of  exposition  have  been  adopted  here,  by  dif- 
ferent critics.  The  first,  which  has  been  followed  in  our 
translation,  assumes  these  verses  and  what  follows,  as  a 
summing  up — a  summary  statement  of  the  preceding  dis- 
cussion— a  resume  of  the  topics  previously  handled.  Against 
this  arises  a  single  objection,  which  is  fatal  to  it;  and  whicli 
precludes  the  necessity  and  propriety  of  any  others :  viz., 
there  is  not  here  in  fact  any  such  summary — we  find  no  gath- 
ering up  of  the  preceding  points  or  heads  of  discussion,  and 
presenting  of  them  in  a  condensed  and  briefer  form.  If  such 
resume  had  actually  followed,  this  translation  would  have 
been  justified,  for  the  expressions  would  bear  this  construction. 
But,  as  there  is  no  such  summing  up  of  items,  we  fall  back 
upon  an  exposition,  at  least  equally  consistent  with  the  orig- 
inal expression,  viz.,  "Now  the  cJiief  thing  among  those 
spoken,  is,  such  an  High  Priest  we  have,  who  has  taken  his  seat 
in  the  right  of  the  throne  of  the  Majesty  in  the  heavens,"  etc. 
The  word  for  Sum  in  our  translation  is  the  adjective  formed 
from  the  word  for  head — kephale;  and  of  course  signifies,  of 
or  belonging  to  the  head.  It  occurs  in  but  one  other  place 
in  the  New  Testament — Acts  xxii.  28,  where  it  is  used  by 
the  chief  Captain  to  designate  the  cost  to  him  of  his  Roman 

287 


288  COMMENTARY   ON   THE 

citizenship — ""With  a  great  s?nn  obtained  I  this  freedom" — 
the  price  of  his  enfranchisement  is  expressed  by  the  word — 
we  might  say,  the  capital  which  he  paid  for  it.  So  here, 
the  capital  idea — the  mastei'  thought — the  grand,  the  leading 
principle  amid  all  our  discussions  is,  the  glorious  truth, 
that  we  have  such  an  High  Priest  as  we  have  described ; 
and  He  exalted  to  supreme  dominion  in  the  heavenly  world. 
This  grand  conception,  the  Master  himself  had  long  ago 
expressed,  without  much  figure,  "The  Stone  which  the 
builders  I'ejected,  the  same  is  become  the  Head  of  the  cor- 
ner :  this  is  the  Lord's  doing,  and  it  is  marvelous  in  our 
eyes."  Ps.  cxviii.  22,  23.  Alexander  is  probably  right  in 
maintaining,  that  head  in  the  Psalm  means  chief,  and  is  really 
not  the  top  stone,  but  the  foundation  on  which  the  building 
rests.  This  is  the  idea  in  Isa.  xxviii.  16. — "  Behold,  I  lay 
in  Zion  for  a  foundation,  a  Stone,  a  tried  Stone,  a  precious 
corner  Stone,  a  sure  foundation  " — And  consistent  with  these 
are  Acts  iv.  11 :  Eph.  ii.  20  :  and  1  Pet.  ii.  7.  In  Lev.  vi.  5, 
we  have  this  word  (in  the  Ixxii.)  rendered  principal,  mean- 
ing the  capital,  the  aggregate  amount  of  the  property  un- 
lawfully abstracted.  And  in  Num.  iv.  2,  "  Take  the  sum 
of  the  sons  of  Korah  " — i.  e.,  the  aggregate  number;  and 
in  V.  7. — "  And  he  shall  recompense  his  trespass  with  the 
principal  thereof" — So  xxxi.  26 — "Take  the  sum  of  the 
prey  " — And  v.  49, — "  thy  servants  have  taken  the  Sum  of 
the  men  of  war  " — /.  e.,  the  aggregate  amount,  or  entire 
number.  And  thus,  it  is  evident,  the  word  in  our  text, 
means,  not  a  summary,  but  the  whole — the  sum  total  of  the 
things  spoken  ;  all  are  condensed  into  this  one  grand  and 
glorious  truth,  that  our  High  Priest,  such  as  we  have  de- 
scribed him,  is  exalted  to  universal  dominion,  and  now  ofli- 
ciates  for  us  in  heaven. 

Let  us  note  on  this  grand  truth, 

1.  The  qualities  of  this  High  Priest,  described  by  the  ex- 


EPISTLE    TO   THE    HEBREWS.  289 

pression,  such;  as  in  v. v.  26  and  27,  preceding;  and  which 
we  need  not  repeat. 

2.  The  great  fact  of  his  being  an  High  Priest.  This  is 
involved  and  discussed  in  v. v.  3-5 ;  upon  which  we  will  re- 
mark shortly. 

3.  The  relation  he  sustains — we  have  such ;  he  is  to  us  a 
Priest.  This  implies  faith  in  him :  for  those  only  who  be- 
lieve in  him,  are  profited  by  his  ministrations.  To  those 
who  reject  his  sacrifice  and  despise  his  person,  he  is  not,  in 
any  real  and  practical  sense,  a  High  Priest.  It  is  only  in 
the  appropriating  action  of  a  true  faith  he  is  recognized  as 
our  passover,  sacrificed  for  us.  A  precious  stone,  a  sure 
foundation  he  is  to  the  true,  spiritual  Ziou — the  Church  in- 
visible— We  have  such;  not,  we  shall  have;  not,  we  have 
had,  but  he  is  gone,  like  Aaron,  and  we  have  him  no  more 
— no  longer.  But  we  have  him  now  ;  he  is  still,  though  un- 
seen by  us,  our  High  Priest. 

4.  His.position — his.locality,  if  we  may  so  say.  And  here 
we  have  to  detail  and  note  (a.)  The  place  in  general — in 
the  heavens.  (6.)  The  place  more  specifically — in  the  throne. 
(c.)  The  particular  part  of  the  throne — in  the  right  hand, 
(d.)  The  characteristic  of  the  throne — of  the  Majesty,  (e.) 
His  entrance  upon  and  occupancy — who  has  taken  his  seat. 

(a.)  By  heavens  here  cannot  be  meant  the  expanse  above 
us,  with  all  its  brilliant  decorations — the  visible  heavens. 
Through  this  he  is  said  to  have  passed ;  and  David  in  Ps. 
viii.  tells  us  God  hath  set  his  glory  above  the  heavens.  But 
in  our  Fathei''s  house  are  many  mansions,  and  He  has  gone 
to  prepare  a  place  for  us.  The  presence-chamber  of  the 
great  King  and  all  the  myriads  of  his  holy  ones,  angels  and 
his  redeemed,  is  here  to  be  understood.  This  is  what  Solo- 
mon (1  Kings  viii.  27)  calls  "  the  heaven  of  heavens,"  which 
could  not  contain  God.     See  what  is  said  on  chap.  i.  3,  4. 

(6.)  More  specifically — in  the  throne.    Our  glorious  High 

25 


290  COMMENTARY   ON   THE 

Priest  is,  as  Zechariah  (vi.  13)  declared  he  should  be, 
"  a  Priest  upon  his  throne."  And  Peter  assures  us  (Acts 
ii.  30),  David  spake  of  him,  "  that  God  had  sworn  with  an 
oath  to  him,  that  he  would  raise  up  Christ  to  sit  on  his 
throne."  Throne  is  the  seat  of  royalty  and  the  symbol  of 
supreme  dominion.  Our  High  Priest  is  enthroned,  and  He 
himself  bases  the  evangelical  commission  upon  this  founda- 
tion ;  that  all  power  in  heaven  and  earth  is  given  unto  him. 
Obviously,  power  cannot  be  given,  bestowed,  conferred  upon 
Godhead ;  because  in  him  it  was  and  is  from  everlasting. 
As  God  our  High  Priest  could  not  be  elevated ;  nor  as  man 
could  he  be  made  actual  possessor  of  all  power.  It  is  only 
as  God-Man — as  Mediator,  he  could  be  enthroned,  and  the 
sceptre  of  universal  dominion  placed  in  his  hands. 

(c.)  The  particular  part  of  the  throne  is  mentioned — in 
the  rigid  hand.  This  is  a  figure.  By  the  right  hand  man 
wields  his  power ;  his  strength  is  put  forth  in  action  by  this 
member.  It  is  therefore  the  honored  member ;  and  marks 
the  honored  place.  As  throne  notes  the  ruling  supremacy 
or  right  to  govern,  so  right  hand  symbolizes  the  actual 
practical  exercise  of  the  ruling  power  and  dominion. 

(cZ.)  The  charter  of  this  investiture  with  power — of  the 
MujeMy.  This  word  signifies  greatness.  This  we  have 
already  discussed,  on  chap.  i.  3,  and  may  not  now  repeat. 
It  includes  all  that  is  grand  and  glorious  in  the  Godhead  ; 
and  to  this  grandeur  and  glory  is  our  High  Priest  exalted 
— the  Mediatorial  person  is  Lord  of  the  universe :  because 
in  him,  as  embodied,  dwells  all  the  fulness  of  the  Godhead ; 
and  by  him  has  been  fulfilled  all  that,  as  Surety  of  the 
covenant,  he  guaranteed  to  perform. 

(c.)  His  entrance  upon  this  transcendent  glory,  is  a  neces- 
sary and  legal  consequence  of  the  completion  of  his  work, 
which  he  announced,  when  he  bowed  his  head  and  cried, 
"It  is  finished."     Our  translation   is  not  equal  to  the 


EPISTLE  TO  THE   HEBREWS.  291 

force  of  the  original — "who  is  set"  implies  rather  a  passive 
than  an  active  sense :  whereas  the  word  is  active,  though 
not  transitive :  but  it  is  frequently  reflective.  He  took  his 
seat — or  as  in  i.  3,  sat  down — seated  himself.  By  his  obedi- 
ence and  death  he  purchased  for  himself  the  right  of 
dominion  over  the  universe  of  God  ;  and  his  proceeding  to 
occupy  his  place  in  the  right  hand  of  the  Majesty  in  the 
heavens,  was  not  an  act  of  arrogant  assumption,  but  of  the 
purest  justice  and  the  most  perfect  propriety.  Whilst  he 
was  thus  active  in  taking  his  proper  place,  God  the  Father, 
because  his  Son  had  finished  the  work  assigned  him,  "  raised 
him  from  the  dead  and  set  him  at  his  own  right  hand  in 
the  heavenly  places." 

From  all  this,  we  learn  the  pre-eminent  glory  of  this 
Hitrh  Priest  above  him  of  Aaron's  line.  The  latter  went 
into  the  most  holy  place,  the  type  of  heaven,  once  only  in 
the  year,  and  remained  but  a  very  brief  space,  standing 
before  the  Ark  and  the  glory  between  the  cherubim,  and 
then  retired  ;  the  former  entered  into  heaven  itself,  and  took 
his  seat  in  the  right  hand  of  the  glorious  throne,  and  there 
he  abides  for  ever. 

We  see  how  steadily  the  Apostle  keeps  before  his  Hebrew 
brethren,  the  main  design  of  the  epistle — the  dehortation 
from  apostasy.  What  an  argument  this  for  steadfast  ad- 
herence to  our  High  Priest,  in  preference  to  those  of  Aaron's 
order ! 

5.  We  proceed  to  the  work  of  our  High  Priest.  It  is 
expressed  by  the  epithet,  "  a  minister  of  the  sanctuary  and 
of  the  true  tabernacle."  This  word — leitourgos  we  have 
had,  in  one  of  its  cognates — in  ch.  i.  14,  but  passed  it  with- 
out special  remark.  It  is  used  in  its  different  forms,  fifteen 
times  in  the  New  Testament ;  eight  times  in  connection  with 
religious  services,  as  we  use  it  now  exclusively — liturgy.  It 
is,  nevertheless,  applied,  to  service  of  a  secular  character, 


292  COMMENTARY   ON   THE 

Rom.  xiii.  6  and  xv,  27 ;  to  angelic  rainistration,  Heb.  i.  7, 
14 ;  and  to  charitable  service — 2  Cor.  ix.  12 ;  Phil.  ii.  25,  30 ; 
the  remaining  eight  times,  to  sacred  service,  ^vhich  points  out 
that  as  its  general  application.  Our  Lord  was  in  fact  a  ser- 
vant or  minister  in  all  these  respects.  He  ministered  as  an 
angel ;  as  a  dispenser  of  charity ;  as  a  collector  and  payer 
of  taxes  ;  but  mainly  as  the  servant  of  God  in  sacred  things. 
"  Behold  my  Servant,  whom  I  uphold ;  mine  Elect  in  whom 
my  soul  delighteth."  It  is  in  this  relation,  as  the  Servant 
of  God  for  the  salvation  of  men,  that  we  are  here  called  to 
consider  him.  A  minister  of  the  sanctuary — literally,  of 
the  holies.  This  phrase  may  be  understood  either  of  per- 
sons or  things,  a  minister  of  the  holies ;  for,  as  Owen  re- 
marks, the  adjective  holy,  may  be  either  neuter  or  mascu- 
line: if  the  latter,  then  Christ  is  the  Servant  of  the  saints, 
which  is  scarcely  allowable :  if  the  former,  it  may  still  be  a 
question  whether  it  refers  to  things  or  places.  But  this,  it 
is  hardly  necessary  for  us  to  decide,  for,  as  Christ's  body 
must  occupy  a  portion  of  space,  that  space  may  be  included 
by  the  word  things :  and  if  things  be  taken,  he  is  the  ser- 
vant of  the  holy  things,  wdiich  services  must  be  related  to 
place.  And  thus  we  may  say  he  is  the  minister  of  the  holy 
things  and  places.  The  Scriptural  use  best  suits  this  com- 
prehension. In  Heb.  ix.  3,  the  inner  apartment  of  the  taber- 
nacle is  called  holies  of  the  holies ;  wliich  our  translation 
views  as  an  Hebrew  superlative,  "  the  Holiest  of  all."  And 
in  v.  8,  the  same  translation  is  given,  when  it  should  be  the 
way  of  the  holies ;  and  the  hoUe-'^,  simply  is  taken  as  equiva- 
lent in  v.v.  12  and  25,  to  holy  of  holies:  and  in  v.  24,  we 
have  the  same,  in  connection  with  the  qualifying  expression 
— made  loith  haiids.  So  x.  19,  where  the  literal  rendering 
gives  us  an  entrance  of  the  holies,  the  translation  renders  it 
into  the  holiest.  In  Heb.  xiii.  11,  where  the  inner  apartment 
is  meant,  we  have  only  the  holies,  places  being  implied ;  and 


EPISTLE   TO   THE    HEBREWS.  293 

our  translation  gives,  Sanctuary.  Usage,  therefore,  justifies 
the  interpretation  of  the  phrase,  holies  of  holies,  and  also, 
the  holies  alone,  as  meaning  the  inner  apartment  of  the 
tabernacle. 

Here  the  question  at  once  meets  us,  But  did  our  High 
Priest  minister  in  "the  holies  of  holies"  behind  the  veil? 
Is  not  this  denied  in  express  terras  in  ix.  24  ?  "  For  Christ 
is  not  entered  into  the  holy  places  made  with  hands  " — And 
we  shall  see  shortly  that  such  entrance  was  utterly  impos- 
sible ;  he  could  not  serve  at  the  altar,  or  in  any  thing  or 
place  about  the  tabernacle  of  Moses  or  the  temple,  except 
in  violation  of  law.  And  this  position  the  Apostle  proceeds 
to  prove.  The  holies  of  holies — the  holy  things  and  places 
to  which  his  ministrations  are  devoted,  are  the  originals,  of 
which  this  gorgeous  tabernacle  and  temple  are  only  shadowy 
representations.  "  Thus  saith  the  Lord,  The  heaven  is  my 
throne,  and  the  earth  is  my  footstool :  where  is  the  house 
that  ye  build  unto  me  ?  and  where  is  the  place  of  my  rest  ?" 
Isa.  xlvi.  1.  Why  our  translators  use  the  singular  here,  I 
know  not ;  but  certain  it  is,  Isaiah — or  rather  Jehovah,  uses 
the  plural,  and  that  with  the  article,  "  For  the  heavens  are 
my  throne."  Accordingly  in  Ps.  cii.  19,  we  read,  "  For  he 
hath  looked  down  from  the  height  of  the  sanctuary ;  from 
heaven  did  the  Lord  behold  the  earth."  Here  we  rest  for 
the  present.  The  sanctuary  or  holy  place  of  this  ministry, 
is  the  heavenly  home,  where  Jesus  sitteth  in  the  right  hand 
of  the  throne ;  and  not  any  earthly  habitation. 

Another  limitation  to  his  ministrations,  is  "  the  true  taber- 
nacle, which  the  Lord  pitched  and  not  man."  The  reason 
just  given  against  referring  "the  Sanctuary"  to  the  most 
holy  place  within  the  veil,  is  equally  available  here.  Our 
High  Priest  could  not  minister  at  the  tabernacle  made  by 
the  hands  of  Bezaleel  and  Aholiab.  Moreover,  this  is  inti- 
mated by  the  expression  "  of  the  true  tabernacle."     True, 

25* 


294  COMMENTARY   OX   THE 

here  is  not  used  as  opposed  to  false,  but  to  figurative,  typi- 
cal, symbolical.  What  is  this  true,  real,  substantial,  original 
tabernacle,  of  which  that  of  Moses  was  only  a  shadow}'  type? 
In  my  little  book — "  The  Tabernacle,"  I  have  endeavored 
to  show  that  material  structure,  in  its  symbolical  or  typical 
meaning,  to  be  a  representation  of  Christ's  mystical  body, 
the  Church,  under  its  threefold  historical  epochs ;  viz.,  the 
Patriarchal,  the  Mosaic,  and  the  Messianic.  Over  each 
and  all  of  these  the  Son  of  God,  as  Messiah,  reigned  and 
ruled ;  but  pre-eminently  and  in  form  only  in  the  latter, 
after  his  passion.  But  he  becomes  Messiah  by  the  covenant 
of  grace,  wherein  the  Father  furnishes  his  Son  with  a  body. 
In  chap.  X.  5,  he  quotes  from  Ps.  xl.,  "  Wherefore,  when  he 
Cometh  into  the  world,  he  saith.  Sacrifice  and  offering  thou 
wouldest  not,  but  a  body  hast  thou  prepared  me."  And  the 
>Yhole  body  of  his  redeemed  were  and  are  included  in  this 
covenant,  which  guarantees  to  him  in  the  fulness  of  time, 
this  body — this  perfect  humanity  in  which  and  by  which 
the  hypostatic  union  constitutes  him  a  divine  Mediatorial 
person,  and  makes  it  possible  for  him  to  finish  the  work 
assigned  to  him.  Of  this  Mediatorial  person,  thus  consti- 
tuted by  the  covenant  and  including  his  true,  spiritual 
Church  or  elect  body,  the  tabernacle  of  Moses  was  a 
shadow,  and,  the  court  inclusive,  a  representation  of  the 
Church  visible :  but  the  human  nature  of  INIessiah  is  the 
true  and  substantial  and  living  temple.  As  the  things  holy 
and  the  place  of  his  service  constitute  heaven,  so  the  taberna- 
cle of  his  ministration,  is  his  humanity.  In  support  of  this, 
note  (1.)  The  expression,  John  i.  14,  "And  the  Word  was 
made  flesh  and  dwelt  among  us."  The  verb  dxvelt  means 
tabernacled — resided  in  a  tabernacle  or  tent.  And,  inasmuch 
as  the  temple  succeeded  to  the  tabernacle,  and  embodied 
its  substance  on  a  larger  scale,  Christ,  (2.)  John  ii.  19,  21, 
calls  his  own  body  a  temple — "  Destroy  this  temple,  and  in 


EPISTLE   TO   THE   HEBREWS.  295 

three  days  I  will  reai'  it  up" — "  But  he  spake  of  the  temple 
of  his  body."  (3.)  So  was  it  promised,  Lev.  xxvi.  11, 
"  I  will  set  my  tabernacle  amongst  you."  This  is  prophetic, 
and  was  spoken  after  the  tabernacle  of  Moses  was  estab- 
lished ;  its  fulfilment  is  noted  in  the  pas.sages  just  quoted. 
(4.)  The  prophecy,  Rev.  xxi.  3,  obviously  refers  to  Christ's 
second  advent  in  human  nature,  "  Behold  the  tabernacle  of 
God  is  with  men,  and  he  will  dwell  with  them,"  etc.  (5.) 
The  Lord  and  not  men  pitched,  i.  e.,  set  up  and  fixed  it, 
stable  and  firm  as  the  eternal  covenant  of  redemption  and 
of  grace  could  render  it.  That  of  Moses  and  all  its  fixtures, 
being  an  imperfect  shadow  and  type  of  the  true  and  a  symbol 
of  the  visible  Church,  was  manufactured  and  set  up  by  men's 
hands :  it  was  indeed,  for  a  material  structure  all  glorious 
within  (as  was  in  a  higher  degree  the  temple  of  Solomon), 
yet  movable  and  perishable :  but  this  true  tabernacle  is 
pitched  and  established  forever,  like  the  priesthood  ad- 
ministered therein. 

Thus  we  have  the  grand  idea — the  master-thought  of  all 
that  has  been   uttered  —  The  enthronement,  in  power 

AND  GLORY  SUPREME,  OF  THE  INCARNATE  GoD,  AS  OUR 

Redeemer — Prophet,  Priest  and  King.  And  now,  in 
the  face  of  this  head-idea,  it  is  obvious  to  remark,  that  the 
Church  loses  nothing  by  the  removal  of  the  Aaronic  Priest- 
hood, and  the  substitution  of  the  Man  of  Calvary  instead. 
On  the  contrary,  we  gain  access  into  the  Holy  Place  on 
high,  through  a  spotless  humanity,  perfected  by  his  sufl^er- 
ings,  and  consequently  able  to  save  to  the  uttermost  them 
that  come  unto  God  by  him.  Let  us,  therefore,  hold  fast 
our  profession.  How  beautiful  this  logic  of  dehortation 
from  apostasy ! 

V.  3.  "  For  every  high-priest  is  ordained  to  oifer  gifts  and 
sacrifices :  wherefore  it  is  of  necessity,  that  this  man  have 
somewhat  also  to  ofier.'' 


296  COMMENTARY    OX    THE 

Here  a  general  truth,  as  reeoguizcd  in  Lovitical  law,  is 
presented  as  a  reason  in  support  of  the  preceding  statement. 
For,  it  is  the  purpose  of  the  office  of  high-priest.  Ordained, 
we  have  discussed  this  term  on  chap.  v.  1.  There  is  a 
slight  omission :  the  particle  usually  translated,  both,  is 
passed  over — to  offer  both  gifts  and  sacrifices.  The  Hebrews 
use  three  words  on  this  topic.  Corbau  is  a  general  term, 
comprehending  all  kinds  of  offerings :  its  contents  arc 
divided  into  two  classes ;  viz.,  ofierings  of  fruits,  bread  or 
meal,  etc. — all  unbloody  or  lifeless  things  ;  and  things  hav- 
ing life,  and  which  are  to  be  slain  and  burnt  in  part  or 
entirely.  These  two  kinds  of  offerings,  but  especially  the 
latter,  it  becomes  the  priests  to  offer.  And  some  were 
proper  to  the  High  Priest  alone:  ex.-gr.,  that  on  the  annual 
atonement  day.  It  was  a  high  offence  for  any  but  the 
priests  to  offer  sacrifices,  in  any  other  sense,  than  bringing 
them  to  the  altar.  "When  presented,  the  priests  alone  could 
offer  upon  the  altar.  This  rule  was  violated  by  King 
Uzziah,  when  he  "  went  into  the  temple  of  the  Lord  to  burn 
incense  upon  the  altar  of  incense."  He  was  resisted  and 
punished  with  leprosy  "  unto  the  day  of  his  death."  2  Chron. 
xxvi.  16,  21.  This  law  teaches  very  eflTectively  the  import- 
ant truth,  that  other  method  of  acceptable  approach  unto 
God  there  is  none,  but  through  the  rent  veil  of  the  Re- 
deemer's flesh.  In  otlier  words,  that  satisfaction  to  divine 
justice,  by  the  sufferings  of  our  High  Priest,  is  the  founda- 
tion of  all  our  hopes  for  eternity. 

Now,  such  being  the  law, — offering  of  sacrifices  being  the 
essence  of  the  office,  Christ  must  have  something  to  offer. 
It  were  better  to  say  this  person,  or  this  priest,  than  this 
man,  must  have  an  offering.  Pie  was  both  Priest  and  sac- 
rifice, for  he  offered  himself:  but  of  this  hereafter.  Let  us 
proceed  to  a  reason  for  the  necessity  just  mentioned. 

V.v.  4,  5,  "  For  if  he  were  on  earth,  he  should  not  be  a 


EPISTLE   TO   THE    HEBREWS.  297 

priest,  seeing  that  there  are  priests  that  offer  gifts  according 
to  the  law :  who  serve  unto  the  example  and  shadow  of 
heavenly  things,  as  Moses  was  admonished  of  God  when  he 
was  about  to  make  the  tabernacle :  for.  See,  saith  he,  that 
thou  make  all  things  according  to  the  pattern  shewed  to 
thee  in  the  mount." 

After  the  logical  link,  For,  connecting  this  with  the  pre- 
ceding verse,  we  have  the  reason  itself;  in  which  note, 

1.  There  cannot  be  two  orders  of  priesthood  in  the  church 
on  earth  at  the  same  time.  For  if  they  should  offer  the 
same  sacrifices — sacrifices  whose  spiritual  substance  is  the 
same ;  viz.,  such  as  take  away  the  guilt  of  sin,  the  one  is 
superfluous.  If  they  offer  sacrifices  different  in  their  spiritual 
substance,  one  of  them  must  be  erroneous  and  cannot  be  of 
divine  authority. 

2.  Priests,  divinely  ordained,  there  were,  from  Mount 
Sinai  to  the  days  of  Calvary,  who  ministered  according  to 
law,  offering  sacrifices  which  constantly  pointed  out  a  Sa- 
viour-Priest, yet  to  come  and  offer  the  true,  real  and  efficient 
sacrifice  which  takes  away  sin.     Therefore, 

3.  If  the  Priest,  promised  after  the  order  of  Melchisedek, 
were  on  earth,  during  the  legal  existence  of  Aaron's  priest- 
hood, and  there  to  abide,  he  could  not  minister  at  the  only 
altar  divinely  appointed  in  the  church  :  nor,  if  he  could 
minister  at  the  altar,  could  he  enter  into  the  holy  of  holies. 
This  is  seen  in  the  case  just  cited.  If  King  Uzziah  was 
violently  thrust  out  and  smitten  miraculously  with  leprosy, 
for  entering  into  the  holy  place  where  the  incense  altar 
stood,  much  more  must  any  man  be  reprimanded  and  pun- 
ished, who  should  attempt  to  pass  within  the  veil  into  the 
most  holy  place.  Aaron's  priests,  being  typical  of  Messiah, 
must  continue  until  all  their  sacrifices  are  fulfilled  in  Him  ; 
and  then  they  must  cease.  But  Judah's  Priest,  the  Son 
and  Lord  of  David,  never  ministered  or  could  minister  at 


298  COMMENTARY   ON   THE 

Aaron's  altar ;  nor  enter  into  Aaron's  most  holy  place. 
Such  entrance  for  any  but  the  Levites  was  to  be  punished 
with  death.  Num.  iii.  10 — "  Aaron  and  his  sous  shall  wait 
on  their  priest's  office ;  and  the  stranger  that  cometh  nigh 
shall  be  put  to  death."  v.  38,  and  xviii.  7. 

4.  But  the  services  of  those  priests  are  for  an  illustrative 
example,  shadowing  forth  the  heavenly  originals  from 
which  they  are  taken,  and  of  which  they  can  at  least  afford 
but  a  very  imperfect  conception.  Nevertheless,  these  im- 
perfect representations  accomplished  the  divine  purpose  for 
which  they  were  given  ;  and,  by  the  grace  accompanying 
them,  made  manifest,  through  the  sanctitication  of  his  peo- 
ple, the  wisdom  of  their  appointment,  and  the  faithfulness  of 
Moses  in  obeying  the  divine  injunction,  to  make  all  things 
according  to  the  pattern  exhibited  to  him  in  the  Mount. 

5.  We  know  not  the  mode  of  their  exhibition.  It  may 
have  been  a  scenic  presentation — a  picture  sketch  or  draft ; 
as  an  architect  proceeds  in  his  operations.  It  may  have 
been  by  an  oral  description,  though  the  phraseology  rather 
implies  an  actual  objective  vision.  Perhaps  both  methods 
were  adopted ;  and  a  kind  of  photograph  picture,  with  the 
aid  of  verbal  description,  imprinted  an  indelible  type  on 
the  tablets  of  memory,  and  enabled  Moses  to  actualize  the 
conceptions  in  the  material  structures  and  utensils.  In  like 
manner,  David  was  divinely  instructed  and  prescribed  to 
Solomon  the  plan  of  the  temple,  "  And  the  pattern  of  all 
that  he  had  by  the  Spirit,  of  the  courts  of  the  house  of  the 
Lord"  1  Chron.  xxviii.  11,  12. 

6.  We  must  note  the  expression,  about  to  make  the  taber- 
nacle— the  word  here  signifies,  to  complete,  to  finish — "  it 
is  finished ;"  all  the  parts  and  portions  included  in  a  per- 
fected work  are  here  found. 

We  proceed,  with  our  author,  to  sustain  the  pre-eminent 
grandeur  and  glory  of  our  Priesthood  above  Aaron's,  and 


EPISTLE   TO   THE   HEBEEWS.  299 

to  show  that  such  is  the  doctrine  of  the  Old  Testament 
Scriptures.  And  we  have  first  the  contrast  noted  severally 
in  the  fourth  and  the  sixth  verses.  "  For  (on  the  one  hand,) 
if  he  were  on  the  earth,  he  should  not  be  a  priest," 

V.  6.  "But  now,"  (on  the  other  hand),  "  he  hath  obtained 
a  more  excellent  ministry,"  (or  liturgical  service,)  than  even 
those  priests  whose  presence  excluded  him  from  ministering 
at  the  earthly  tabernacle.  And  this  greater  excellence  of 
the  ministry  is  measured  by  the  higher  nature  of  the  cove- 
nant of  which  he  is  the  Mediator — "  by  how  much  also  he 
is  the  Mediator  of  a  better  covenant,  which  was  established 
upon  better  promises."  This  contrast  is  the  more  obvious, 
if  we  adopt  the  opinion  of  Griesbach  and  others,  that  the 
fifth  verse  is  a  parenthesis.  Thus  the  fourth  and  the  sixth 
are  brought  into  immediate  connection. 

Here  we  must  note  (1.)  the  contrast  in  time.  In  the 
olden  time,  the  shadowy  system  of  types,  which  had  origin 
along  with  the  Sinai  covenant,  was  needful  and  greatly 
beneficial  to  the  church  ;  but  nmv,  in  the  fuluess  of  time, 
when  the  hour  is  come  for  the  larger  development  of  the 
gospel  scheme  of  salvation  and  the  glories  of  Messiah's 
reign,  a  superior  degree  of  excellence  must  characterize  his 
dispensation.  This  is  aflirmed  in  the  first  analysis  of  his 
argument.  Chap.  i.  4,  where  the  original  term  is  the  same  as 
here.  The  Son,  "being  made  so  much  better  than  the 
angels  as  he  hath  a  more  excellent  name." 

2.  A  very  important  epithet  is  here  for  the  first  time  in- 
troduced into  our  discussion.  This  more  excellent  name,  and 
more  excellent  ministry,  are  in  the  hands  of  a  more  illustrious 
Mediator.  Of  this  our  Apostle  treats  in  Gal.  iii.  19,  20 ; 
where,  speaking  of  the  same  law  ceremonial,  he  tells  us,  "  it 
was  ordained  by  angels  in  the  hand  of  a  mediator,"  referring 
to  the  transactions  on  Sinai  and  the  agency  of  Moses,  who 
was  the  Mediator.     He  also  explains  what  the  office  of 


300  COMMENTARY   ON   THE 

mediator  consists  in ;  viz.,  he  comes  between  two,  and  so 
ministers  as  to  bring  together  the  parties  at  variance. 
"  Now  a  mediator  is  not  a  mediator  of  one,  but  God  is  one ;" 
and  he  gave  the  inheritance  to  Abraham  by  promise  to  his 
seed.  "  He  saith  not,  And  to  seeds,  as  many :  but  as  of 
one,  And  to  thy  seed,  which  is  Christ.  And  this  I  say, 
That  the  covenant  that  was  confirmed  before  of  God  in 
Christ,  the  law  which  was  four  hundred  and  thirty  years 
after,  cannot  disannul,  that  it  should  make  the  promise  of 
none  effect.  For  if  the  inheritance  be  of  the  law — of  the 
Sinai  covenant  and  ceremonial  law — it  is  no  more  of  prom- 
ise :  but  God  gave  it  to  Abraham  by  promise.  Wherefore 
then  serveth  the  law  ?  It  was  added  because  of  transgres- 
sions, till  the  Seed  should  come  to  whom  the  promise  was 
made  " — Now,  of  this  superadded  law — added  as  a  yoke 
of  bondage  to  restrain  and  keep  down  this  stiff-necked  and 
rebellious  race,  Moses  was  the  mediator :  and  the  legal  sys- 
tem ordained  in  his  hands  was  not  hostile,  but  auxiliary  to 
the  promise  and  covenant  with  and  to  Abraham  :  it  was,  in 
fact,  a  great  helper,  as  a  pedagogue,  to  bring  the  church  in 
its  pupilage  to  the  feet  of  Christ,  the  promised  Seed,  the 
Great  Teacher.  But  now  the  pedagogue's  function  is  ac- 
complished, when  he  has  brought  the  children  to  the  school 
house  and  placed  them  before  the  Teacher.  The  pedagogue 
is  now  discharged,  because  his  work  is  accomplished.  The 
Seed  promised  to  Abraham,  under  the  oath  of  him  who 
cannot  lie — the  oath-confirmed  Priest  from  the  house  of 
David,  has  taken  charge  of  the  pupils,  and  for  their  care 
and  instruction  he  has  abundantly  better  provided. 

3.  The  Mediator  between  God  and  man  is  the  same  as 
the  Surety  mentioned  before,  vii.  22 ;  and  the  better  cove- 
nant here,  is  the  same  with  tlie  better  testament  tliere ;  and 
expressed  in  the  same  identical  words.  The  reader  will 
see,  therefore,  at  a  glance,  that  the  better  promises,  here  are 


EPISTLE   TO   THE    HEBREWS.  301 

the  word  and  the  oath  given  to  Abraham  and  to  David, 
concerning  the  Seed  and  the  Melchizedekian  Priest  who  is 
ordained  forevermore :  moreover,  it  is  equally  plain,  that 
the  covenant  inferior  to  this — than  which  this  is  better,  is 
the  Sinai  covenant.  Lev.  xix.  3-8.  Moses  went  up  to  the 
Mount  and  God  proposed  the  terms  of  the  covenant :  then 
Moses  came  down  and  called  for  the  elders  of  Israel,  and 
laid  before  them  all  the  words  that  God  spake  to  him ;  and 
they  answered — "  All  that  the  Lord  hath  spoken  will  we 
do."  And  again  in  Ex.  xxiv.  7-10  Moses,  having  written 
down  the  words  of  God,  and  having  ordered  bloody  sacri- 
fices to  be  offered,  "  took  the  book  of  the  covenant,  and 
read  in  the  audience  of  the  people  :  and  they  said,  All 
that  the  Lord  hath  said  we  will  do,  and  be  obedient.  And 
Moses  took  the  blood,  and  sprinkled  it  on  the  people :  and 
said,  Behold  the  blood  of  the  covenant,  which  the  Lord 
hath  made  with  you  concerning  all  these  words.  Then 
went  up  Moses  and  Aaron,  Nadab  and  Abihu,  and  seventy 
of  the  elders  of  Israel.  And  they  saw  the  God  of  Israel : 
and  there  was  under  his  feet,  as  it  were  a  paved  work  of  a 
sapphire  stone,  and  as  it  were  the  body  of  heaven  in  its 
clearness."  Such  was  the  dread  solemnity  attending  the 
confirmation  of  this  covenant ;  and  yet  there  was  no  oath 
of  God,  and  no  sacrifice  but  of  the  typical  offering  which 
could  not  take  away  sin  and  secure  the  soul's  salvation. 

4.  We  note,  that  this  is  the  covenant  which  initiates,  es- 
tablishes and  confirms  the  Aaronic  priesthood  and  the 
ministrations  of  the  sons  of  Levi  in  all  the  services  of  re- 
ligion. Its  mediator  Moses,  though  highly  honored  and 
distinguished,  was  nevertheless  fallible  and  imperfect.  But 
the  Mediator  of  this  better  covenant,  is  the  infallible  and 
eternal  Son  of  God.  The  sacrifice  in  confirmation  of  that 
was  the  blood  of  a  dumb  beast,  of  this,  the  Lamb  of  God — 
the  humanity  of  the  Mediator  himself  And  then  we  have 
26 


302  COMMENTARY   ON   THE 

the  most  interesting  items  of  distinction  before  mentioned, 
the  promise  and  repeated  oath  of  the  everlasting  God  aa 
the  guarantee  of  its  unfailing  permanence.  Well  may  it  be 
called  "  an  everlasting  covenant." 

5.  We  ought,  before  passing  on,  to  remark  the  force  of 
the  word  translated  established :  which  covenant  has  been 
established — by  law — has  been  legislated  into  existence. 
The  cognates  are  seen  in  Rom.  ix.  4 — "  the  giving  of  the 
law;"  and  James  iv.  12 — "there  is  one  Laivgiver  " — Besides, 
there  is  probable  reference  here  to  the  fact,  that  this  cove- 
nant, whilst  it  secures  the  eternal  salvation  of  God's  chil- 
dren, accomplishes  its  glorious  results  without  any  infraction 
of  law  :  not  a  jot  or  tittle  of  the  law,  ceremonial  or  moral, 
fails  of  the  most  complete  fulfilment.  Its  covenant  head 
came  not  to  destroy  the  law  and  the  prophets,  but  to  fulfill ; 
that  God  might  be  just  whilst  he  is  the  justifier  of  him  that 
believeth. 

Another  reason  for  this,  is  found  in  the  force  of  the  ex- 
pression in  the  beginning  of  the  verse — he  hath  obtained. 
The  primary  idea  of  it  is  chance,  fortune,  luck.  The  Greeks 
idolized  Tyche  as  the  Romans  did  Fortuna,  and  as  too  many 
among  us  do  chance  or  luck,  which  to  them  is  the  goddess 
of  lotteries  and  other  gambling.  In  counteraction  of  this 
idea — lest  room  should  be  left  for  the  supposition,  that  by 
fortune,  good  luck,  Christ  had  obtained  this  more  excellent 
ministry,  the  Apostle  throws  in  this  expression,  assuring  us, 
tliat  His  obtaining  it  was  not  "  a  chance  that  happened  "  as 
the  Philistines  said,  1  Sam.  vi.  9,  but  a  result  of  intelligent 
deliberation — an  act  of  divine  legislation  :  the  conferring 
of  it  upon  Him  was  a  part  of  that  glorious  plan,  laid  in 
eternity,  for  the  glorification  of  the  divine  mercy  in  the  sal- 
vation of  sinners. 

With  his  polar  star  in  his  eye — the  dehortation  from 
apostasy  —  our   Apostle  proceeds,  v.v.  7-13,  to  prove  the 


EPISTLE   TO   THE   HEBREWS.  303 

greater  excellence  of  the  covenant,  which  is  administered 
by  the  Mediatorial  High  Priest,  above  and  beyond  that  of 
Sinai,  established  by  Moses  and  administered  by  the  Aaronic 
Priesthood.  This  he  does  in  the  form  of  argumentation 
called  in  the  technical  language  of  logic,  the  modus  tollens 
of  conditional  syllogisms.  He  lays  down  an  hypothetical 
proposition,  which,  if  proved  true  would  be  followed  by  a 
certain  consequence ;  but  if  not  so  proved  would  be  followed 
by  the  contrary. 

V.  7.  "  For,  if  that  first  covenant  had  been  faultless,  then 
should  no  place  have  been  sought  for  the  second."  Let  well 
enough  alone.  When  we  have  everything  that  heart  can 
desire,  and  there  is  no  feeling  of  want — no  ground  of  com- 
plaint— no  fault-finding,  let  things  remain  so.  Supposing 
the  first  covenant — that  legally  established  at  Sinai,  an- 
swered every  and  all  purposes,  and  secured  pei'fectly  the 
welfare  of  the  Church,  why  should  there  be  any  change? 
If  there  is  no  defect,  why  propose  amendment  in  the  consti- 
tution or  organic  law  ?  Such  proposal  must  be  most  un- 
reasonable. If  the  former  covenant  were  faultless,  no  later 
or  second  would  be  called  for :  but  a  new — a  second  is  re- 
quired and  promised  in  the  Scriptures  :  therefore,  the  former 
is  defective  and  must  be  removed.  If  the  writer  can  prove 
that  a  new,  a  second  covenant,  is  called  for  in  the  Scrip- 
tures, he  will  thereby  prove  the  defective  nature  and  perish- 
able character  of  the  former.  This  is  accomplished  by  an 
extended  quotation  from  Jer.  xxxi.  31.  This  he  introduces 
by  the  usual  logical  link. 

V.  8.  "  For  finding  fault  with  them,  he  saith " — For 
intimates  a  sustaining  reason  of  what  precedes.  But 
the  matter,  in  v.  7  that  needs  support  is  the  defect- 
iveness, the  faultiness  of  the  old  covenant.  If  it  were 
not  for  this,  no  second  would  have  found  place :  but 
not  being   faultless,   therefore   he,   finding   fault   with   it, 


304  COMMENTARY   OX   THE 

saith  to  his  people,  by  the  pen  of  Jeremiah,  "  Behold,  the 
days  come,"  etc.  The  reader  will  see  that  we  differ  from 
the  interpretation  given  in  our  translation,  which  makes 
the  fault-finding  refer  to  the  people — them ;  and  not  a  rep- 
etition of  the  idea  in  v.  7,  that  the  covenant  was  not  fault- 
less. This  is  true — God  did  blame  and  censure  Israel  and 
Judah,  but  then,  thus  has  it  been  always ;  the  Church  has 
ever  been  faulty  ;  but  the  reasoning  of  the  case  requires  the 
faultiness  of  the  covenant,  as  the  ground  of  its  rejection. 
The  faultiness  of  the  people  would  be  a  good  reason  for  en- 
forcing upon  them  reformation.  So  it  is  now  in  regard  to 
the  moral  law  :  God  finds  fault  with  us,  but  this  is  no  reason 
why  that  law  should  be  replaced  by  another.  But  here, 
when  He  says  the  covenant  of  Sinai  is  faulty  or  it  would 
not  be  replaced,  he  immediately  gives  the  natural  inference, 
therefore  I  will  give  you  a  new  covenant,  not  cumbered 
with  such  defects.  In  opposition  to  this,  Owen  alleges  that 
the  law  is  holy  and  the  commandment  is  holy  and  just  and 
good.  But  this  creates  no  difficulty.  We  admit  that  the 
entire  Sinai  institutions  were  good  and  excellent,  and  an- 
swered the  ends  of  their  appointment,  during  the  non-age 
of  the  Church.  Still,  they  were  shadows,  and  foretold  the 
more  substantial  and  excellent  promises  of  the  coming  dis- 
pensation. 

V.v.  8,  9.  "  Behold,  the  days  come,  saith  the  Lord,  when  I 
will  make  a  new  covenant  with  the  house  of  Israel  and  with 
the  house  of  Judah  :  Not  according  to  the  covenant  that  I 
made  with  their  fathers,  in  the  day  when  I  took  them  by 
the  hand,  to  lead  them  out  of  the  land  of  Egypt :  because 
they  continued  not  in  my  covenant,  and  I  regarded  them 
not,  saith  the  Lord."     Note, 

1.  The  present  tense  is  used — "the  days  are  coming."  It 
is  for  the  Church's  good,  that  God  reserves  the  times  and 
the  seasons  of  great  events  in  his  own  hands.    Precise  dates 


EPISTLE   TO   THE    HEBREWS.  305 

are  not  given.  There  is  a  chronology  of  the  past,  which 
lies  within  our  intellectual  range:  the  chronology  of  the 
future  is  God's ;  and  he  deems  it  for  our  good  that  at  most, 
a  general  conception  only  of  coming  events  is  permitted  to 
us.  Doubtless  this  exercises  our  faith  more  ftivorably  than 
would  a  more  definite  prescience.  Here  events  six  hundred 
years  off  in  the  dim  distance,  are  given  to  us  in  the  present 
time.  Thus  all  events  are  before  the  divine  mind,  and  He 
Avill  teach  us  our  dependence  on  himself  for  knowledge  of 
matters  the  most  important. 

2.  The  bearing  of  this  promise  upon  the  then  present 
condition  of  Israel  and  Judah,  was  important  in  their  dis- 
tressed condition.  It  was  uttered  after  the  first  invasion  of 
Nebuchadnezzar  and  the  carrying  away  to  Babylon  ;  and 
it  is  difficult  to  explain  the  preceding  context  without  in- 
volving a  return  to  their  own  land,  on  a  larger  scale  than 
has  yet  been  fulfilled.  The  covenant  at  Sinai  they  had 
broken,  in  their  unfaithfulness,  and  God  had  given  them 
over  to  punishment,  as  though  he  was  no  longer  their  God. 
Their  privilege  and  blessings  under  it  were  all  forfeited,  and 
despair  had  settled  down  upon  the  public  mind.  In  great 
condescension  and  love,  they  are  here  assured  of  better 
times  to  come ;  yea,  and  a  better  covenant  than  this  under 
whose  breach  they  were  suffering  such  sore  chastisement. 

3.  They  are  assured,  that  this  new  covenant  of  the  com- 
ing times,  should  differ  essentially  from  that  established  at 
Sinai ;  and  so  differ  as  greatly  to  exceed  and  excel  it.  Had 
the  prophet  promised  merely  a  re-establishment  of  the  one 
they  had  broken,  and  a  restoration  to  their  forfeited  privi- 
leges, it  were  to  them  a  great  consolation  :  but  he  far  ex- 
ceeds this ;  the  new  covenant  is  not  according  to  that.  It 
shall  indeed  comprehend  the  whole  seed  of  Abraham  ac- 
cording to  the  flesh — the  house  of  Israel  and  the  house  of 
Judah,  and  probably  their  restoration  literally  to  the  land 

26  » 


306  COMMENTARY    ON   THE 

of  promise :  but  certainly  it  will  comprehend  the  spiritual 
seed  of  Abraham  as  the  heir  of  the  world — the  father  of 
many  nations. 

He  goes  into  some  detail ;  and  so  must  we. 

4.  V.  10.  "For  this  is  the  covenant  that  I  will  make 
with  the  house  of  Israel  after  those  days,  saith  the  Lord ; 
I  will  put  my  laws  into  their  mind,  and  write  them  in  their 
hearts ;  and  I  will  be  to  them  a  God,  and  they  shall  be  to 
me  a  people." 

(1.)  Note  the  time,  "after  those  days."  Not  after  the 
termination  of  the  old  dispensation  ;  but  after  these  same 
coming  days,  of  v.  8.  AVlien  they  shall  have  come  and  the 
sacrifice  shall  have  been  offered  for  its  confirmation,  tliis 
new  covenant,  or  testament  shall  be  inaugurated.  In  point 
of  fact,  the  days  of  the  Old  and  the  days  of  the  New  con- 
fine ;  but  it  is  the  latter  that  marks  the  date. 

(2.)  It  guarantees  their  spiritual  illumination.  "  I  will 
put  my  laws  into  their  mind."  An  intelligent  comprehen- 
sion of  the  divine  laws  is  promised.  There  is  allusion  to 
the  hearing  of  the  outward  ear,  at  Sinai ;  whilst,  alas !  there 
was  sad  deficiency,  as  to  the  permanent  lodgment  of  the 
truth  in  their  understanding. 

(3.)  There  shall  be  an  enlistment  of  the  affections  into 
God's  service — "  and  write  them  in  their  hearts."  Here  is 
allusion  to  the  writing  upon  the  tables  of  stone.  The  whole 
work  of  grace  is  included.  It  is  the  same  referred  to  in  Isa. 
Iv.  5.  "I  will  make  with  you  an  everlasting  covenant, 
even  the  sure  mercies  of  David."  The  sound  of  my  voice 
may  pass  from  the  careless  ear :  the  sculpture  in  stones  may 
wear  away ;  but  my  glorious  truths  of  the  eternal  covenant 
will  I  inscribe  on  fleshly  tables  of  the  heart ;  and  these  in- 
scriptions of  the  Spirit  shall  last  for  ever. 

(4.)  The  consequence  is  a  permanent,  and  actual  rela- 
tion between  us :  "  I  will  be  their  God  and  they  shall  be  to 


EPISTLE   TO   THE   HEBREWS.  307 

me  a  people."  No  more  bondage  shall  there  be  in  Egypt  or 
in  Babylon  :  but  pillars  shall  they  be  in  the  temple  of  the 
Lord,  and  shall  go  no  more  out  for  ever. 

(5.)  A  further  consequence  is  the  universal  diffusion  of 
saving  knowledge :  "  for  the  earth  shall  be  full  of  the  know- 
ledge of  the  Lord,  as  the  waters  cover  the  sea.  And  in 
that  day  there  shall  be  a  root  of  Jesse,  which  shall  stand 
as  an  ensign  of  the  people ;  to  it  shall  the  Gentiles  seek  ; 
and  his  rest  shall  be  glorious."  Isa.  xi.  9,  10.  These  are 
the  same  days,  to  which  our  context  refers.  This  is  stated 
negatively  and  positively, 

(6.)  Negatively.  V.  IL  "  And  they  shall  not  teach  every 
man  his  neighbor,  and  every  man  his  brother,  saying,  know 
the  Lord ;  for  all  shall  know  me,  from  the  least  to  the 
greatest."  Some  prefer  to  read,  as  Griesbach,  "every  man, 
his  fellow  citizen" — but  the  sense  is  the  same,  and  we  need 
not  delay  on  the  question  of  criticism.  Some  from  this 
infer,  that  under  the  gospel  dispensation  there  will  not  be, 
and  ought  not  to  be,  any  such  order  of  officers  as  ministers 
of  the  word — that  religious  knowledge  will  be  so  common, 
that  instructors  and  teaching  masters  will  no  longer  exist. 
This  however  is  a  strange  inference,  seeing  such  teachers 
are  not  mentioned  at  all  and  negatived  :  but  private  teach- 
ers— every  man  is  expressly  negatived.  The  more  plausible 
inference  is,  that  such  abundant  instruction  will  be  afforded 
and  pressed  upon  men  everywhere,  by  those  who  are  com- 
manded to  go  and  teach  all  nations,  that  private  instructions 
and  teachings  will  not  be  needed. 

But  the  truth  is,  that  those  who  are  of  the  true  Israel, 
will  not  be  and  cannot  be  taught,  in  the  sense  defined  in 
the  preceding  verse,  by  every  man  or  any  man.  The  Holy 
Ghost  alone  can  and  will  teach  the  true  covenanted  people 
of  God.  He  only  can  take  the  things  of  Christ  and  show 
them  unto  sinners ;  and  so  make  them  saints.     And  this  is 


308  COMMENTARY    ON   THE 

the  positive  matter  here  set  forth  :  "  for  all  shall  know  me 
from  the  least  to  the  greatest."  So  the  prophet  tells  us, 
Jer.  xxiv.  7.  "  And  I  will  give  them  an  heart  to  know  me, 
that  I  am  the  Lord — for  they  shall  return  unto  me  with 
their  whole  heart."  So  Ezek.  xi.  19  "  And  I  will  give  them 
one  heart,  and  I  will  put  a  new  spirit  within  you  ;  and  I 
will  take  the  stony  heart  out  of  their  flesh,  and  will  give 
them  an  heart  of  flesh."  Beyond  controversy,  the  teaching 
and  renovating  energy  of  the  Holy  Ghost  is  the  thing  here 
intended.  No  created  teachers  can  produce  this  change. 
The  conversion  of  sinners  is  hy  no  moral  suasion ;  it  is  not 
the  work  of  man ;  not  hy  words  which  man's  wisdom 
teacheth :  His  influence  and  power  characterize  the  New 
Testament.  "  I  will  pour  water  upon  him  that  is  thirsty, 
and  floods  upon  the  ground :  I  will  pour  my  Spirit  upon 
thy  seed,  and  my  blessing  upon  thine  offspring."  Isa.  xliv.  3. 

(7.)  "All  shall  know  me" — all  the  true  Israel  on  whom 
the  Spirit  comes.  Here  it  means  the  remnant ;  for  the  great 
majority  of  Israel  according  to  the  flesh  rejected  Him,  for 
"  they  are  not  all  Israel  which  are  of  Israel." 

(8.)  "  From  the  least  to  the  greatest."  This  is  prover- 
bial, and  means  the  totality.  Jer.  vi.  13;  xlii.  1,  8;  xliv. 
12.  All  the  subjects  of  the  Spirit's  renovation  are  compre- 
hended :  "  from  a  little  one  of  them,  even  to  a  great  one 
of  them  :"  thus  limiting  this  knowledge  to  them  who  are 
the  called  according  to  his  purpose. 

V.  12.  "For  I  will  be  merciful  to  their  unrighteousness, 
and  their  sins  and  their  iniquities  will  I  remember  no 
more."  This  gives  a  general  reason  for  what  has  just  gone 
before ;  viz.,  Because  I  will  be  propitious  to  their  unright- 
eousnesses :  and  their  omissions  of  duty  and  their  actual 
transgressions  of  law,  I  will  not  at  all  call  any  more  to 
remembrance,  ^^f'rcifll/,  implies  j)ropitiation,  by  the  sacri- 
fice offered  for  that  purpose — the  Messiah  is  the  propitia- 


EPISTLE   TO   THE    HEBREWS.  309 

tion  for  our  sins.  And  his  satisfaction  to  divine  justice, 
rendered  as  our  Surety,  opens  the  door  and  secures  to  us 
the  pardon  of  our  sins  of  omission  and  of  commission  : 
neither  class  of  unrighteousnesses  can  ever  rise  in  the  judg- 
ment against  us.  This  is  pardon  bought  with  blood  ;  and 
the  way  laid  open  for  our  justification  by  the  imputation  to 
us  of  our  High  Priest's  active  obedience,  i.  e.,  his  righteous- 
ness— his  conformity  with  preceptive  law. 

Here  ends  the  quotation  from  Jeremiah,  thence  he  de- 
duces his  grand  conclusion. 

V.  13.  "  In  that  he  saith,  A  new  Covenant,  he  hath  made 
the  first  old.  Now  that  which  decayeth  and  waxeth  old,  is 
ready  to  vanish  away."  He  has  disproved  the  condition 
set  forth  in  v.  7  ;  and  shown,  that  the  first  covenant, 
or  Sinai  institution,  is  faulty  and  defective  ;  and  that  in 
opposition  to  it  Holy  Scripture  calls  for  a  second  ;  therefore 
"in  saying  a  new,  he  antiquates  the  first.  Now  that  which 
is  antiquated  and  become  old  is  near  evanishment."  Thus 
the  Apostle  proves  the  First  covenant  faulty  and  defective, 
and  therefore  removes  it  out  of  his  way ;  and  thereby  finds 
place  for  the  Second. 


CHAPTER    IX. 

Verses  1-10.  "Then  verily  the  first  covenant  had  also 
ordinances  of  divine  service,"  etc. 

From  the  proof  afforded  by  Jeremiah,  that  the  first  cove- 
nant, or  Sinai  institutions,  are  limited,  must  grow  old  and 
vanish  away,  and  consequently,  the  new  covenant  promised, 
must  take  its  place,  the  Apostle  deduces  an  inference  of  the 
superiority  of  that  which  succeeds,  over  that  which  yields 
its  place.  Our  translators  have  not  given  us  the  force  of 
the  inferential  particle,  therefore :  nor  have  they  noted  the 
comparison  and  contrast,  by  which  the  Writer  evinces  this 
superiority.  Undoubtedly,  v.v.  1-10  include  the  first  branch 
of  such  a  contrast :  and  v.v.  11-28,  the  counter-part.  As  if 
he  would  say,  "Therefore,  on  the  one  hand  also,  the  first 
had  ordinances,"  etc. ;  and  "  on  the  other  hand,  Christ — the 
Messiah  being  come,  a  High-Priest  of  good  things  about  to 
be,"  etc.  v.  11.  The  matter  referred  to  by  the  inferential 
particle,  therefore,  is  the  whole  chapter,  which  consists  of 
this  proof  of  pre-eminence:  and  with  the  conjunction  also, 
implies  rather  matter  superadded,  than  deducted  strictly 
from  what  preceded.  Our  business  is  to  examine  the  two 
covenants,  or  dispensations  as  detailed  by  the  Apostle,  and 
to  bring  out  the  grand  points  of  superiority  of  the  second 
over  the  first. 

V.  1.  "Then  verily  the  first  covenant  had  also  ordinances 
of  divine  service,  and  a  worldly  sanctuary." 

The  first  point  of  difliculty  here  regards  the  filling  up  of 
the  ellipsis :  should  it  bo  with  the  word  covenant,  as  our 
translation  is,  or  witli  the  word  tabernacle,  as  many  Greek 

310 


EPISTLE   TO  THE   HEBREWS.  311 

manuscripts  read  it?  To  me  it  appears  best  to  harmonize 
with  the  context  and  the  design  of  the  Apostle,  to  read  it 
covenant,  i.  e.,  testament.  The  preceding  discussion  contrasts 
the  two  covenants,  that  of  Sinai,  the  first,  the  okl  about  to 
vanish  away,  and  the  new  and  merciful  covenant  under 
Messiah's  reign.  Besides,  tabernacle  would  not  seem  con- 
sistent with  what  follows. — "  the  fleet  tabernacle  had  also 
ordinances  of  divine  services,  and  a  worldly  sanctuary.  For 
thei'e  was  a  tabernacle  made:"  The  incongruity  is  apparent. 
But  supply  covenant,  testament,  dispensation  ;  and  incon- 
gruity gives  place  to  harmony. 

This  verse  is  a  general  statement,  and  consists  of  two  dis- 
tinct propositions ;  viz.,  that  the  old  covenant  had  ordinances 
of  divine  service — and  these  administered  in  a  worldly  sanc- 
tuary. 

Note  1.  The  word  translated  ordinances,  signifies  the 
decree  or  decision — the  thing  decreed  by  a  judge  as 
right  and  proper.  The  verb  from  which  it  is  formed, 
signifies  to  declare  a  person  just — to  declare  that  he 
is  possessed  of  the  righteousness  of  the  law — that  his 
conduct,  in  the  matter  before  the  court,  has  been  and 
is  in  conformity  with  the  law  :  and,  by  consequence, 
that  he  is  entitled  to  the  law's  protection,  and  to  what- 
ever reward  the  law  holds  out  to  such  upright  action. 
Common  law  principles  are  established  by  such  decisions : 
and  so  the  word  before  us,  dikaioma,  is  analogous  to  them. 
Accordingly,  it  is  contradistinguished  from  statute  law. 
Luke  i.  6,  "  Zacharias  and  Elizabeth  were  both  righteous, 
walking  in  all  the  commandments  and  orduiances  of  the 
Loi'd  blameless."  So  Rom.  i.  32 — "  the  judgvient  of  God." 
Rom.  ii.  26. — "  keep  the  righteo\isness — the  ordinances  of 
the  law." — "  of  many  oSence^  wwio  justification" — V.v.  16th 
and  18th,  viii.  4,  "  That  the  righteousness  of  the  law  might 
l?e  fulfilled  in  us  " — It  occurs  also  in  Rev.  xv.  4 — "  for 


312  COMMENTARY   ON    THE 

thy  judgments  are  made  manifest " — and  xix.  8 — "  for  the 
fine  linen  is  the  righteousness  of  saints," — it  is  plural — "  the 
ordinances  of  the  saints."  These  with  v.  10  of  this  chapter 
are  all  the  cases  in  the  New  Testament  where  this  word 
occurs — "ordinances  of  the  flesh — carnal  ordinances" — All 
combine  to  show,  that  positive  decrees — subordinate  rules, 
regulations  and  cerenojanies  are  designed  by  the  term :  all 
the  special  regulations  of  the  Jewish  worship  under  the 
Sinai  covenant. 

But  (2),  these  are  connected  with  a  worldly  sanctu- 
ary. This  corresponds  with  the  phrase  in  v.  10,  carnal 
ordinances.  It  is  designed  to  comprehend  the  court,  the 
altar,  the  laver,  the  tabernacle,  and  all  its  contents.  It  is 
called  worldly,  because  it  is  constructed  by  men's  hands, 
of  worldly  materials  and  perishable,  and  in  comparison  with 
the  new  covenant,  they  are,  as  our  Apostle  elsewhere  says, 
"  weak  and  beggarly  elements."  The  meaning  of  the  word 
rendered  worldhj,  is  beautiful,  highly  ornamented. 

Vv.  2-5.  A  reason  is  here  given  in  support  of  the  preced- 
ing. "  For,  there  was  a  tabernacle  made :  the  first  wherein  was 
the  candlestick,  and  the  table,  and  the  shew-bread  ;  which 
is  called  the  Sanctuary :  And  after  the  second  veil,  the  taber- 
nacle, which  is  called  the  Holiest  of  all ;  Which  had  the 
golden  censer,  and  the  ark  of  the  covenant  overlaid  round 
about  with  gold,  wherein  was  the  golden  pot  that  had 
manna,  and  Aaron's  rod  that  budded,  and  the  tables  of  the 
covenant;.  And  over  it  the  cherubim  of  glory,  shadowing  the 
mercy-seat:  of  which  we  cannot  now  s^Dcak  particularly." 

1.  My  first  remark  on  this  refers  to  the  last  of  it.  The 
Apostle  declines  going  into  much  detail;  and  this,  without 
a  specific  reason.  Yet  it  is  easy  to  see  his  reasons.  («.) 
He  is  speaking  to  a  people  who  were  familiar  with  the 
details:  for  the  Temple  worship  was  but  an  expansion  of 
the  Tabernacle  services,  of  which  the  Hebrews  had  acquired 


EPISTLE   TO   THE    HEBREWS.  313 

a  knowledge  from  infancy.  (6.)  The  logical  purpose  of  the 
whole  citation,  is  limited  to  the  pre-eminence  of  Christ's 
priesthood :  and  therefore  the  construction  of  the  Taber- 
nacle; its  twofold  division;  the -principal  items  of  furniture 
of  each,  afford  sufficient  data  for  the  reasonings  he  is  abont 
to  institute. 

2.  I  may  add  here,  a  reason  why  I  shall  be  brief  also  on 
these  points.  My  book,  The  Tabernacle,  recently  issued 
by  The  Presbyterian  Board  of  Publication,  is  easily  access- 
ible, and  goes  more  fully  into  this  subject,  than  is  consistent 
with  a  simple  commentary.  I  shall,  therefore,  give  here 
only  a  general  and  rapid  touch  to  the  several  points  made 
by  the  Apostle. 

3.  The  expression,  "  there  was  a  tabernacle  made,"  covers 
more  than  the  building  itself  It  includes  the  complete 
fitting  up  and  furnishing  of  it  with  all  necessary  appurte- 
nances thereto :  of  which  he  mentions  only  two  items  of 
furniture  in  the  first  apartment ;  viz.,  the  candlestick  and 
the  table  ;  together  with  the  shew-bread  on  the  table.  This 
part  of  the  Tabernacle  was  about  two-thirds  of  the  whole : 
the  length  of  the  entire  building  being  forty-five  feet  and 
the  breadth  thirteen  and  an  half  This  building  faced  the 
East :  the  gates  of  entrance  being  at  the  eastern  end ;  so 
that  all  persons  entering  in  at  the  Court  gates  and  at  those 
of  the  tabernacle,  had  their  faces  westward :  the  Altar  of 
burnt-offerings,  which  he  does  not  here  mention,  stood  be- 
tween the  Court  gate  and  the  tabernacle  gate :  the  laver, 
also  not  here  named,  stood  between  the  Altar  of  burnt- 
offerings  and  the  gate  of  the  tabernacle. 

The  candlestick  was  placed  on  the  south  side  of  the  sanc- 
tuary, or  holy  place :  and  opposite  to  it  stood  the  table. 
The  golden  or  Incense  Altar  stood  in  front  of  the  blue  cur- 
tain, which  is  here  called  "the  second  veil" — the  first  being 
the  gate  of  entrance  on  the  east  end  :  it  is  not  mentioned  in 
27 


314  COMMENTARY    ON    THE 

this  place.  In  the  rear — after  or  behind  this  veil  is  the 
holy  of  holies,  or  "the  Holiest  of  all" — the  most  holy 
place.  This  was  about  fifteen  feet  by  thirteen  and  an  half. 
In  this  the  Ark  of  the  Testimony  was  placed ;  and  it  had 
the  golden  censer,  the  golden  pot,  Aaron's  rod  and  the  two 
tables. 

But  we  must  particularize,  as  to  the  meaning.  (1.)  The 
candlestick  is  a  type  of  Christ  in  his  prophetic  office  as  the 
Great  Teacher — the  light  of  the  world — of  course  also  his 
mystical  body — Ye  are  the  light  of  the  world.  (2.)  The 
table  is  the  type  of  Christ  as  the  bread  of  God  that  cometh 
down  from  heaven  and  giveth  life\into  the  world.  (3.)  The 
bread  of  faces — or  shew-bi*ead,  teaches  the  omnipresence  of 
Christ ;  he  is  ever  present  with  his  people ;  and  especially 
with  those  that  minister  in  holy  things  ;  a  very  present  help 
in  time  of  need.  "  It  was  called  bread  of  faces."  Face  is 
applied  to  Jehovah  in  reference  to  something  of  him  revealed 
to  us.  The  face  is  the  seat  of  expression,  of  character :  faces 
answer  to  persons.  The  meaning  is,  that  life  comes  from 
him  whose  faces  are  revealed  to  us.  The  table,  with  the 
twelve  loaves,  replaced  every  Sabbath,  was  set  there,  in  ac- 
knowledgment of  the  divine  persons,  and  designed  to  pre- 
figure the  bread  of  life  which  came  down  from  heaven. 

And  after— behind,  the  second  veil,  the  second  apart- 
ment— the  Holiest  of  all.  This  is,  like  the  former  called 
a  tabernacle;  although,  mostly  the  entire  building  is  so 
called.  Of  its  contents  we  must  note — (a.),  which  had — it  is 
the  participle — having — this  expresses  the  relation  of  the 
following  details,  to  the  whole.  These,  especially  the  golden 
censer  and  the  ark  of  the  covenant,  belong  to  this  apart- 
ment and  arc  peculiar  to  it.  (6.)  Diversity  of  opinion  exists 
as  to  the  golden  censer.  Owen  and  Mason  think  the  incense 
altar  is  meant.  Our  translation  however  is  correct.  The 
Greek  word  hero — Ihiiminterion,  is  used  in  no  other  jilace 


EPISTLE   TO   THE    HEBREWS.  315 

in  the  New  Testament.  It  occurs,  however  in  the  LXX. 
2  Chron.  xxvi.  19.  Uzziah  went  in  to  burn  incense  on  tlie 
incense  altar,  but  was  resisted  by  force — "  Then  Uzziah  was 
wroth,  and  had  a  censer — thumiaterion — in  his  hand."  So 
Ezek.  viii.  11 — "with  every  man  a  censer — thumiaterion — 
in  his  hand."  In  the  case  of  Uzziali  there  is  a  clear  dis- 
tinction made  between  the  censer,  which  he  held  in  his 
hand,  and  the  incense-altar,  which  is  expressed  by  a  dif- 
ferent word — thusiasterion.  Besides,  this  last  word  is  used 
in  Rev.  viii.  3,  as  the  golden  altar — and  ix.  13.  The  golden 
censer  in  viii.  3  and  5  is  a  different  word — Lihanos,  and 
aids  us  not  on  this  point.  That  there  were  many  censers  is 
certain.  Lev.  x.  1,  Num.  iv.  14,  xvi.  16,  17,  two  hundred 
and  fifty  are  mentioned — "  take  ye  every  man  his  censer" — 
and  1  Kings  vii.  50 — Solomon  had  "  censers  of  pure  gold," 
2  Chron.  iv.  22.  Such  is  the  view  taken  by  Dr.  Sampson, 
and  I  think  it  the  true  one.  That  no  express  mention  is 
made  in  Moses  of  a  golden  censer,  specially  appropriated  to 
the  service  on  the  great  day  of  atonement,  has  little  weight. 
Some  censers  were  of  brass.  Num.  xvi.  39,  These  were 
those  of  Korah's  company  and  they  were  rolled  into  broad 
sheets  for  a  covering  of  the  altar.  There  is  therefore  little 
room  to  doubt.  There  was  a  golden  censer  for  special  use, 
when  the  High  Priest  went  into  the  most  holy  place.  "  And 
he  shall  take  a  censer  full  of  burning  coals  of  fire  from  off 
the  altar  before  the  Lord,  and  his  hands  full  of  sweet  in- 
cense, beaten  small,  and  bring  it  within  the  veil.  And  he 
shall  put  the  incense  upon  the  fire  before  the  Lord,  that  the 
cloud  of  the  incense  may  cover  the  mercy-seat  that  is  upon 
the  testimony,  that  he  die  not."  Lev.  xvi.  12,  13. 

Where  this  golden  censer  was  kept,  Ave  are  not  informed  ; 
no  more  than  we  are  about  the  deposit  of  the  spoons  and 
dishes  and  snuffers,  etc.  Nor  is  the  omission  of  the  incense- 
altar  a  difficulty;  for,  as  said  before,  the  object  is  to  illus- 


316  COMMENTARY   ON   THE 

trate  the  High  Priest's  office  duties:  and  the  burning  of 
incense  morning  and  evening  was  not  a  special  duty  of  the 
High  Priest ;  but  this  of  ministering  within  the  second  veil 
was.  Hence,  the  censer  used  on  these  occasions  yearly,  is 
said  to  belong  to  the  Most  holy  place — it  hath  it;  which 
does  not  necessarily  imply,  that  it  was  deposited  in  the 
Holy  of  holies. 

(4.)  As  to  the  ark  and  the  two  tables  we  have  no  difficulty. 
Abundant  testimonies  show  that  the  Ark  was  placed  in  the 
Most  holy  place  :  and  that  the  two  tables  were  deposited  in- 
side of  it.  Ex.  xxxviii.  20,  21 :  "  And  he  took  and  put  the 
testimony  into  the  Ark,  and  set  the  stones  on  the  Ark,  and 
put  the  mercy-seat  above  upon  the  Ark.  And  he  brought 
the  Ark  into  the  tabernacle  and  set  up  the  veil  of  the  covex-- 
ing,  and  covered  the  Ark  of  the  testimony."  The  symbol 
meaning  of  these  the  reader  may  find  fully  spread  out  in 
"  The  Tabernacle."     I  shall  now  only  say, 

Let  the  reader  turn  to  "  The  Tabernacle,"  Chap.  ii.  or  if 
not  at  hand,  to  Exod.  xxxvi.  1-9  and  the  following  extract. 
"  We  have  here  an  analysis  of  the  Ark  into  two  parts ;  the 
chest  or  body — we  may  say,  the  Ark  proper ;  and  the  cover 
or  lid,  the  mercy-seat. 

1.  The  Ark  proper.  Let  us  note  the  materials  of  which 
it  is  made — shittim  wood.  From  all  we  can  learn,  the 
probability  is,  that  this  was  the  black  acacia — a  species  of 
locust,  which  abounded  in  that  region.  The  term  implies 
a  thorny  tree ;  and  as  the  boards  of  the  tabernacle,  which 
were  twenty-seven  inches  wide,  were  made  of  the  same,  it 
must  have  been  a  tree  of  large  growth  ;  but  of  what  par- 
ticular species,  is  perhaps  a  question  whose  difficulty  is  in- 
versely as  its  importance.  Of  this  the  chest  and  staves 
for  transportation  were  made.  The  length,  taking  the  cubit 
at  eighteen  inches  of  our  measure,  was  forty-five  inches,  tiie 
width  and  the  height,  twenty-seven  inches;  the  same  as  the 


EPISTLE   TO   THE    HEBREWS.  317 

breadth  of  the  tabernacle  boards.  This  box  or  chest  and 
the  bearing  staves  were  overlaid  with  gold.  The  crown  of 
gold  round  about  this  upper  part  of  the  chest,  was  doubt- 
less an  ornamental  network  curving  outward  and  forming 
a  guard  to  prevent  the  lid  or  mercy-seat  from  slipping  out 
of  its  place.  Rings  of  gold  were  attached  to  each  corner 
on  the  sides,  through  which  the  staves  passed  and  lay  con- 
tinually ready  for  use  in  carrying  the  whole  structure. 

2.  The  cover  was  a  plate  of  solid  gold ;  the  ends  turned 
up  and  wrought  into  figures  called  Cherubim,  with  wings 
extended  toward  each  other,  and  their  faces  turned  inward 
and  downwai'd,  as  if  looking  intently  toward  the  contents 
of  the  chest. 

3.  These  contents  were  the  two  tables  of  the  law.  The 
words  were  first  uttered,  in  thunder  tones,  from  the  summit 
of  the  burning  mountain.  Exod.  xx.  They  were  after- 
ward delivered  to  Moses,  recorded  by  immediate  divine 
power  on  the  two  tables  of  stone,  and  handed  along  ranks 
of  angels.  Acts  vii.  53 :  "  Who  have  received  the  law  by 
the  disposition  (into  ranks)  of  angels,  and  have  not  kept  it." 
These  tables,  prepared  supernaturally — without  any  human 
agency — were  broken  by  Moses  when  he  came  down  from 
the  mount — Exod.  xxxii.  19  :  "  And  Moses'  anger  waxed 
hot,  and  he  cast  the  tables  out  of  his  hands,  and  broke  them 
beneath  the  mount."  Afterward,  by  divine  command,  Exod. 
xxxiv.  4 — "  he  hewed  two  tables  of  stone  like  unto  the  first 
— and  took  in  his  hand  the  two  tables  of  stone." — And  in 
Deut.  x.  4,  5,  we  are  told,  "  he  (the  Lord)  wrote  on  the 
tables,  according  to  the  first  writing,  the  ten  command- 
ments, and  I  turned  myself  and  came  down  from  the  mount, 
and  put  the  tables  in  the  ark,  which  I  had  made,  and  there 
they  be,  as  the  Lord  commanded  me." 

4.  The  Ark,  thus  furnished  and  covered,  is  a  symbol  or 
type  of  Messiah  as  the  fulfiller  of  preceptive  law :  that  is, 

27*  . 


318  COMMENTARY    ON    THE 

it  sets  forth  justification  proper.  The  two  tables  are  the 
jewels ;  the  I'est  are  the  casket.  The  cover  or  mercy-seat 
shields  the  law  from  all  pollution.  In  this  law  is  no  penalty 
mentioned  at  all.  The  penalty  of  law  is  met  by  the  sym- 
bol of  the  altar  of  burnt  offerings :  setting  forth  Christ  as 
the  suffering  sacrifice. 

5.  The  cherubim  are  the  symbol  of  the  living  agency 
which  our  Lord  employs  to  wing  the  message  of  salvation 
to  all  the  world.  The  high  Priest  coming  in  on  the  great 
day  of  atonement,  sets  forth  the  connection  between  the 
brazen  altar — the  atoning  sacrifice  and  the  Ark,  or  justifi- 
cation, proper  and  strict :  The  brazen  altar  is  Christ  suffer- 
ing for  us:  the  Ark  is  Christ  fulfilling  for  us  all  right- 
eousness. 

6.  But  there  remain  the  golden  pot  and  the  budding 
rod.  These  belonged  to  the  inner  tabernacle :  it  having 
them.  But  Moses  tells  us  Exod.  xvi.  33  "Take  a  pot,  and 
put  an  omer  of  manna  therein,  and  lay  it  up  before  the 
Lord,  to  be  kejDt  for  your  generations."  This  was  long 
before  the  tabernacle  was  built.  And  Num.  xvii.  10 
"Bring  Aaron's  rod  again  before  the  testimony" — And 
nowhere  does  Moses  say  the  pot  or  the  rod  was  put  in- 
side of  the  Ark :  but  1  Kings  viii.  9.  "  There  was  noth- 
ing in  the  Ark  save  the  two  tables  of  stone  which  Moses 
put  there  at  Horeb."  This  difficulty  we  must  remove. 
And  (a.)  as  already  stated,  the  inner  tabernacle  had  the 
golden  censer,  and,  iu  what  sense  we  have  seen,  (6.)  It 
had  the  Ark,  but  in  a  clearly  defined  sense — other  passages 
show  it  had  the  Ark  within  itself — included  and  inclosed, 
(c.)  The  vagueness  of  the  wherein  here  is  so  great,  that 
nothing  certain  can  be  concluded  from  it.  Dr.  Owen  re- 
marks— "Now  this  preposition  (the  Hebrew  Beth  trans- 
lated through  the  Greek — wherein)  is  so  frequently  used  in 
the  Scripture  to  signify  adhesion,  conjunction,  approxima- 


EPISTLE    TO   THE    HEBREWS.  319 

tion,  appurtenance  of  one  thing  to  another,  that  it  is  mere 
cavilling  to  assign  it  any  other  signification  in  this  place, 
or  to  restrain  it  unto  inclusion  only,  the  things  themselves 
requiring  that  sense."  It  signifies  hxj,  with,  in,  upon,,  along- 
side, etc.,  and  as  in  Num.  xvii.  10 — before.  The  pot  of 
manna  and  the  rod,  were  placed  in  front  of  the  Ark,  as 
standing  memorials  of  the  supernatural — the  divine  power 
and  goodness  of  Zion's  king ;  and  of  the  rebellious  temper 
and  disposition  of  his  stiff-necked  and  obstinate  people. 

7.  But  above  the  Ark  arose  the  cherubim  of  glory — The 
bright  shining  light — the  same  which  appeared  to  Moses  in 
the  bush  at  Horeb,  is  the  familiar  symbol  of  God's  gracious 
presence  in  the  Church.  This  is  the  Shekinah — "  the  cloud 
of  the  Lord" — the  non-consuming  fire,  which  always  ac- 
companied the  cherubim ;  at  the  Garden  of  Eden ;  the 
burning  bush  ;  the  fiery  pillar  at  the  Red  Sea  ;  here  in  the 
tabernacle ;  in  the  dedication  of  the  temple ;  in  Ezekiel's 
vision ;  in  John's  glorious  throne.  See  "  The  Taberna- 
cle," chap.  xiv. 

8.  The  wings  of  the  cherubim  extended  and  met  each 
other  over  the  cover  of  the  ark,  of  which  cover,  as  it  were, 
they  were  a  part :  being  one  beaten  work  of  pure  gold. 
They  overshadowed  the  mercy-seat :  the  Hilasterion.  This 
word  our  Apostle  uses  in  Rom.  iii.  25.  "  Whom  God  hath 
set  forth  a  propitiation  through  faith  in  his  blood."  The 
Hebrew  word  for  which  hilasterion  is  here  used,  signifies  a 
cover — any  thing  which  conceals  and  protects — a  covering 
over  :  and  so  it  is  used  constantly  for  the  lid  of  the  ark  : 
and  is  translated  mercy-seat ;  because,  as  this  lid  covers  and 
protects  the  law  or  testimony  against  all  defilement,  and 
thereby  symbolizes  Christ  as  the  fulfil ler  of  law  ;  and  be- 
cause the  blood  from  the  brazen  altar, — signifying  Christ's 
meeting  the  penalty  of  law,  is  brought  in  and  sprinkled  on 
and  before  this  covering ;  it  is  established  as  the  audience 


320  COiniENTARY    ON    THE 

chamber — the  throne  Avhence  the  Lord  dispenses  mercy  and 
grace.  "  And  then  will  I  meet  with  thee,  and  I  will  com- 
mune with  thee,  from  above  the  covering,  from  between  the 
two  cherubim,  which  are  upon  the  ark  of  the  testimony." 
Ex.  XXV.  22. 

V.v.  6,  7.  "  Now  when  these  things  were  thus  ordained, 
the  priests  went  always  into  the  first  tabernacle,  accomplish- 
ing the  service  of  God.  But  into  the  second  went  the  High- 
Priest  alone,  once  every  year,  not  without  blood,  which  he 
offered  for  himself  and  for  the  errors  of  the  people." 

We  have  here  a  contrast  between  the  many  offerings  of 
the  many  priests,  on  the  one  hand  ;  and  the  one  offering  of 
the  One  Priest  on  the  other.  True,  Aaron,  it  is  said,  Ex. 
XXX.  7,  8,  "shall  burn  thereon  sweet  incense  every  morning: 
when  he  dresseth  the  lamps  he  shall  burn  incense  upon  it," 
etc.  ;  but  this  he  does,  not  by  his  own  hands  :  and  the 
priests  placed  and  replaced  the  bread  and  ate  it  in  the  holy 
place.  But  v.  10,  he  "  shall  make  an  atonement  upon 
the  horns  of  it  once  in  a  year  " — And  Lev.  xvi.  2, 11,  etc., 
his  services  are  described,  "  he  shall  bring  the  bullock  for  a 
sin-offering,  which  is  for  himself,  and  make  an  atone- 
ment for  himself,  and  for  his  house" — v.  15,  "Then 
shall  he  kill  the  goat  of  the  sin-offering  that  is  for 
the  people,  and  bring  its  blood  within  the  veil,  and  do  with 
that  blood  as  he  did  with  the  blood  of  the  bullock,  and 
sprinkle  it  upon  the  covering  lid  and  before  the  covering — 
lid — or  mercy-seat."  And  to  give  increased  solemnity  to 
the  transaction, — "  there  shall  be  no  man  in  the  tabernacle 
of  the  congregation  when  he  goeth  in  " — So  our  Lord  went 
away,  alone,  when  he  was  about  to  offer  the  great  atonement. 
Look  back  to  Cluip.  viii.  27. 

The  main  significance  of  all  this,  as  it  regards  the  Apos- 
tle's grand  design,  is,  that  it  proves  a  deficiency  of  know- 


EPISTLE   TO   THE    HEBREWS.  321 

ledge,  and  an  absence  thus  far  of  something  very  important 
to  the  highest  well  being  of  the  church. 

V.  8,  "  The  Holy  Ghost  this  signifying,  that  the  way  into 
the  holiest  of  all  was  not  yet  made  manifest,  while  as  the 
first  tabernacle  was  yet  standing  " — This  is  the  thing  clearly 
pointed  out,  that  the  body  of  the  people  were  excluded  and 
prevented  from  a  near  approach  to  the  most  solemn  rites  of 
worship.  None  but  the  High  Priest,  and  he  but  once  or  on 
one  day  in  the  year,  could  come  right  up  to  the  audience 
chamber  and  the  divine  throne,  whence  mercy  is  dispensed. 
Nor  can  it  be  otherwise,  so  long  as  the  typical  tabernacle, 
Levites  and  priests  continue  to  minister. 

V.  9,  "  Which  was  a  figure  for  the  time  then  present,  in 
which  were  offered  both  gifts  and  sacrifices,  that  could  not 
make  him  that  did  the  service  perfect,  as  pertaining  to  the 
conscience  :  v.  10,  which  stood  only  in  meats  and  drinks, 
and  divers  Avashings,  and  carnal  ordinances  imposed  on 
them,  until  the  time  of  reformation."  The  word  made  mani- 
fest is  of  strong  force,  indicating  such  light  thrown  in  as 
removes  all  obscurity,  and  causes  the  subject  to  stand  forth 
clearly  defined — fully  revealed.  And  it  is  to  us  now  matter 
of  astonishment,  how  little  the  mass  of  the  Jewish  people 
comprehended  of  their  own  scriptures  and  the  gospel  re- 
vealed therein.  Even  the  A})ostles  until  the  day  of  pente- 
cost,  seem  amazingly  in  the  dark,  even  in  reference  to  the 
resurrection.  But  let  us  lay  our  hands  upon  our  mouths 
and  both  in  the  dust.  Where  should  we  be,  if  a  clearer 
light  had  not  shone  upon  our  path  ? 

In  these  verses,  9  and  10,  the  Apostle  proceeds  to 
demonstrate  the  inherent  defects  of  these  ordinances,  for 
any  thing  but  as  a  temporary  expedient.  And  in  general, 
first  he  tells  us  they  were  a  figure — a  parable.  This  word 
primarily  means,  a  laying  along  side — that  is,  a  comparison. 
All  metaphors  and  parables  are  based  on  resemblance ;  but 


322  COMMENTARY    ON    THE 

chiefly  resemblance  of  reliitions.  The  parable  of  the  Sower 
is  a  comparison  between  that  particular  operation  of  hus- 
bandry with  its  accompaniments,  and  a  teacher  of  religious 
truth.  The  former  is  familiar  to  the  mind,  and  we  are 
pleased  and  edified  to  find  points  of  resemblance  in  tlie 
latter — resemblance  of  relations — of  analogies.  Here  the 
points  Avhich  make  the  whole  a  parable,  arc  foiuid  in  the 
similarity  between  the  sufferings  of  the  animals  in  sacri- 
fice, and  those  of  our  Lord :  the  washing  of  the  priests  and 
Levites,  and  the  cleansing  away  of  spiritual  defilement:  the 
removal  of  ceremonial  guilt,  and  the  cleansing  of  the  con- 
science from  guilt  before  God :  etc. 

Now,  all  these  have  their  utility,  yet  their  limit,  for  the 
time  then  present.  We  may  note  those  he  presents.  (1.) 
Gifts,  as  contradistinguished  from  sacrifices,  are  thank- 
ofTerings ;  at  least  chiefly ;  and  they  aid  in  gratitude  to 
God  for  spiritual  blessings.  (2.)  Sacrifices  of  animals  are 
types  of  the  great  sacrifice — our  passover ;  for  their  day 
useful  as  types,  but  incapable  of  real  removal  of  the  curse. 
All  these  combined  can  never  make  satisfaction  for  our 
sins  and  give  peace  to  the  conscience.  (3.)  "  Him  that  did 
the  service,"  refers  not  to  the  officiating  priest,  but  to  the 
person  who  offers  through  him,  and  for  whose  sin  the  sac- 
rifice is  accepted.  (4.)  All  our  dealings  with  God  by  sac- 
rifice have  ultimate  reference  to  the  conscience.  It  is  a 
burdened  conscience  that  brings  its  burnt-offering ;  and  if 
the  faith  of  the  worshipper  stop  in  the  offering,  and  look 
not  to  the  sacrifice  of  which  this  is  a  faint  resemblance,  the 
conscience  obtains  no  relief.  (5.)  The  ceremonial  laws 
distinguished  all  animals  into  clean  and  unclean,  and  pre- 
scribed what  might  be  eaten  and  offered  in  sacrifices,  and 
what  might  not :  and  so  of  drinks.  And  the  use  of  the 
unclean,  renders  an  oflforing  for  purification  necessary.  (6.) 
"Diverse  washings"  —  Baptisms  of  difterent  kinds.     This 


EPISTLE   TO   THE   HEBREWS.  323 

refers  to  the  "  washiugs — baptisms  of  cups,  pots,  and  brazen 
vessels  and  tables."  Mark  vii.  4.  And  the  washings  of 
the  persons  of  the  priests,  and  the  frequent  washings  of  the 
hands  and  feet  of  the  priests,  and  of  the  various  parts  of 
the  sacrifices.  These  are  referred  to  in  chap.  vi.  2  which 
see.  (7.)  "And  carnal  ordinances"  —  ordinances  of  the 
flesh.  Some  have  supposed  this  phrase  is  comprehensive 
of  the  preceding:  but  the  conjunction,  And,  precludes  this, 
and  shuts  us  up  to  the  understanding  of  a  general  ex- 
pression, including  all  the  other  ceremonial  rites.  (8.)  The 
imposition  or  laying  of  this  grievous  yoke,  is  next  to  be 
noted :  it  was  added  because  of  transgressions,  and  kept 
upon  their  restive  necks,  as  a  perpetual  remembrance  of 
their  bondage  condition,  and  to  prepare  them  for  the  liberty 
of  the  gospel  church,  (9.)  "Until  the  time  of  reformation" 
— time  of  straightening  up — of  putting  to  rights.  It  is  anal- 
ogous to  the  expression,  Acts  iii.  19,  "times  of  refreshing" 
— reviving  influences  :  the  expression  here — straiglitening 
up,  looks  a  little  farther  than  the  other.  The  effects  of 
reviving  influences,  are  reformation  of  life  and  manners : 
so  that  the  church  displays  her  inward  purity,  by  outward 
holy-living. 

V.  11.  We  come  now  to  the  other  side  of  the  contrast. 
From  v.v.  1-10  inclusive  is  a  partial  summary  of  the  items 
of  the  first,  or  Sinai  covenant.  Now,  on  the  other  hand, 
we  take  up  the  points  of  the  new  covenant  more  in  detail. 
This  runs  in  fact  from  ix,  11  to  x,  18,  after  which  he  pro- 
ceeds with  an  exhoi'tation,  19,  "  Having  therefore,  brethren, 
boldness"  etc. 

In  all  this,  we  must  ever  keep  in  mind  the  general  anal- 
ysis on  chap.  i.  1-4,  and  refer  the  detail  to  the  Priestly 
office,  as  on  this  hangs  all  his  authority  as  Prophet  and  all 
his  power  as  King.  This  it  is,  that  gives  infinite  value  to 
the  sacrifice  our  Highpriest  offers,  and  places  the  functions 


324  COMMENTARY   ON   THE 

of  this  office  so  transcendently  beyond  the  former  Priest- 
hood, 

V.v.  11,  12.  "  But  Christ  being  come,  an  High  Priest  of 
good  things  to  come,  by  a  greater  and  more  perfect  taber- 
nacle, not  made  with  hands,  that  is  to  say,  not  of  this  buihl- 
ing:  Neither  by  the  blood  of  goats  and  calves,  but  by  his  own 
blood,  he  entered  in  once  into  the  holy  place,  having  ob- 
tained eternal  redemption /or  us." 

1.  Note  the  name  Christ,  that  is  in  Hebrew,  Messiah. 
There  is  a  reason  why  he  does  not  use  the  name  Jesus,  or 
Son  of  God ;  but  Messiah ;  for  this  is  the  epithet  most 
familiar  to  the  mind  of  the  Hebrews :  under  this,  they 
were  in  constant  expectancy  of  him  that  was  to  come. 
Aaron  and  his  successors  were  created  and  came  in  suc- 
cession one  after  another :  still  there  was  an  expectation 
of  the  Shiloh  promised  by  Moses:  and  the  question  of 
John,  "  Art  thou  he  that  should  come ;  or  do  we  look  for 
another?"  was  pertinent  ever  on,  until  it  was  answered  by 
the  miraculous  works  which  He  performed,  and  which  con- 
strained them  to  exclaim,  We  have  found  the  Messias,  of 
whom  Moses  and  the  prophets  did  speak.  We  have  seen, 
on  chap.  viii.  3,  that,  being  a  Priest  he  must  have  a  sacri- 
fice :  here 

2.  There  is  an  expansion  of  this  necessity  to  his  whole 
ministrations — "of  good  things  to  come — of  good  things 
about  to  be :"  and  of  which  we  have  spoken  on  chap.  vii. 
11,  as  alluded  to  in  the  priesthood  of  Aaron,  but  not  se- 
cured. But  now  that  Messiah  has  come,  all  the  blessings 
promised  are  to  be  realized  by  the  church  here  and  now 
under  his  government  and  rule.     For 

3.  I  cannot  agree  with  those  who  make  these  good  things 
to  come,  to  refer  to  heaven  itself  and  the  boundless  felicities 
of  that  perfect  bliss.  We  must  not  forget  the  Apostle's 
logic.     He  is  proving  the  pre-eminence  of  the  gospel  dis- 


EPISTLE   TO   THE    HEBREWS.  325 

pensation  or  new  covenaut,  above  the  old ;  and  that  as  an 
argument  against  apostasy.  Heavenly  bliss  was  reached 
by  the  Old  Testament  believers  as  truly  as  under  the  New : 
this  therefore  could  constitute  no  argument  for  or  against 
either.  But  these  good  things — such  as  fuller  light,  stronger 
faith,  removal  of  the  yoke  of  ceremonial  bondage,  boldness 
and  freedom  of  access  to  the  Father,  through  the  Son  and 
by  the  Spirit  of  adoption — are  characteristics  of  the  New 
covenant  or  dispensation,  and  therefore  evidences  of  its 
superiority,  not  over  the  heavenly  state,  but  over  the  old 
priesthood.     And  this  because 

4.  Our  High  Priest  ministers  in  a  greater  and  more  per- 
fect tabernacle  than  did  Aaron.  See  Chap.  viii.  2.  Those 
priests  served  in  a  splendid  tabernacle,  it  is  true,  of  divine 
planning,  and  supernaturally  directed  workmanship;  and, 
therefore,  highly  cosmical — ornamented,  beautiful  and  gor- 
geous :  yet,  after  all,  it  was  made  with  hands,  human  and 
imperfect.  But  our  High  Priest's  tabernacle  was  built  by 
a  Divine  Architect.  No  other  structure  in  the  universe 
can  compare  with  it,  for  perfection  of  beauty,  for  thorough- 
ness of  adaptation  to  its  destined  uses,  for  every  excellence 
that  can  adorn  created  existence  and  command  the  admira- 
tion of  the  moral  universe.  No  mark  of  human  frailty  and 
imperfection  can  be  found  in  it  or  upon  it.  It  is  not  of  tJiis 
building :  literally — not  of  this  creation.  It  is  the  same 
word  as  Rom.  viii.  19-22.  "The  earnest  expectation  of  the 
creature  " — "  for  the  creature  was  made  subject  to  vanity," 
etc.  "  If  any  man  be  in  Christ,  he  is  a  new  creature  " — 
2  Cor.  V.  17 — "  neither  circumcision  availeth  any  thing, 
but  a  new  creature."  Gal.  vi.  15.  Obviously,  the  Apostle 
designs  us  to  understand,  that  Christ's  humanity  is  the 
direct  product  of  creating  power :  that,  whilst  it  is  a  perfect 
humanity,  it  is  a  creation  of  God — a  body  hast  thou  pre- 
pared me :  and  thus  he  transcends  all  Aaronic  Priests  and 

28 


326  COMMENTARY   ON    THE 

tabernacles ;  and  is  more  excellent  and  perfect  than  any 
earth-built  temple. 

V.  12.  "Neither  by  the  blood  of  goats  and  calves,  but  by 
his  own  blood,  he  entered  in  once  into  the  holy  place,  hav- 
ing obtained  eternal  redemption  for  us."  Having  thus 
placed  Messiah  the  High  Priest  personally  and  officially 
above  all,  he  proceeds  to  speak  of  his  sacrifices.  This  he 
does  first  negatively,  and  then  positively ;  so  as  to  bring 
into  direct  contrast  the  subject  matter  of  the  offerings,  and 
the  times.  Neither  by  the  blood  of  goats  and  calves.  Such 
was  Aaron's  sacrifice.  First  he  offered  a  bullock  or  calf  for 
himself,  and  carried  the  memorial,  i.  e.,  a  portion  of  its  blood 
into  the  most  Holy  place.  Lev.  xvi.  11-16.  So  the  goat  for 
the  sin  offering,  that  is,  for  the  people :  and  also  the  incense 
is  to  be  burnt  before  the  Lord.  Not  such  sacrifices  does  our 
High  Priest  offer :  but  his  own  blood.  Here  is  the  strong 
point  of  the  contrast,  from  which  he  afterward  argues, 

2.  Another  point  is  the  number  of  times.  Aaron  yearly 
accomplishes  this  service :  And  on  each  year  goes  in  three 
times,  (a.)  With  the  incense  censer,  v. v.  12, 13.  (6.)  With 
the  blood  of  his  own  sacrifice.  V.  14.  (c.)  With  the  blood 
of  the  goat,  the  sin-offering  of  the  people. 

In  contrast  with  this,  is  the  once  entering  and  oflfering  of 
Messiah  :  and  this  too  becomes  a  basis  of  argumentation 
hereafter. 

3.  Having  obtained  eternal  redemption — This  requires 
several  distinct  remarks.  (1.)  The  redemption,  whatever 
it  includes,  was  obtained  prior  to  his  entrance.  This  is 
expressed  in  the  very  terras  before  us ; — having  obtained — 
euramenos — having  discovered,  found  out — secured  whether 
by  searching  or  incidentally,  he  entered  in  once  only.  (2.) 
The  type  proves  the  same.  Aarou  first  offers  his  sacrifice, 
slays  his  bullock  and  goat ;  and,  whilst  the  sacrificed  are 
dead  and  their  bodies  burning  on  the  altar,  he  enters  into 


EPISTLE   TO   THE    HEBREWS.  327 

the  most  holy  place.  So  Messiah  offers  himself;  and,  haviug 
paid  the  price  and  secured  our  redemption,  he  enters  inio 
the  most  holy  place,  not  made  with  hands,  but  into  the 
true  sanctuary,  typified  by  the  earthly  tabernacle,  (o.) 
We  infer,  therefore,  the  error  of  those  who  deny  the  atone- 
ment, in  its  true,  vicarious  nature,  and  teach,  that  Christ 
did  not  offer  any  true  and  real  sacrifice ;  but  only,  that  he 
entered  into  heaven  and  offers  himself  now  as  our  High 
Priest.  That  which  they  call  his  offering,  so  far  from  being 
a  painful  sacrifice, — a  dreadful  suffering — a  curse  to  be 
shrunk  from  in  terror,  is  an  exaltation  to  glory — the  highest 
conceivable  blessing !  This  will  farther  appear.  (4.) 
From  the  assumption  always  included  in  the  idea  of  re- 
demption, viz.,  that  the  thing  redeemed  is  lost,  and,  when 
a  person  is  in  a  condition  of  bondage.  Slavery  originated 
in  war :  all  captures  were  the  property  of  the  captors : 
prisoners  became  slaves.  The  friends  of  slaves  often  re- 
deemed them  by  the  payment  of  the  price  demanded  by 
the  captor.  This  price  was  by  the  Greeks  called  lutron, 
from  the  verb  to  loose,  to  set  free.  The  idea  of  redeeming 
one  who  is  not  a  prisoner  or  slave  is  an  absurdity.  (5.) 
The  natural  state  of  man  is  that  of  a  slave  under 
sin.  The  wages  of  sin  is  death.  That  is  justly  due,  and, 
therefore,  the  friend  who  undertakes  to  redeem  a  sin- 
ner must  pay  this  price  of  redemption.  It  is  usual  to  say, 
there  is  a  redemption  by  price  and  a  redemption  by  power. 
But  the  latter  is  involved  in  the  former :  or  if  not,  it  is  res- 
cue not  redemption.  But  if  the  redeemer  has  paid  the 
lutron — he  has  a  right  to  the  release  of  his  friend :  and  if 
the  party  holding  him  in  bondage  refuses  his  release,  force 
may  be  employed  in  vindicating  the  right ;  and  this  is  re- 
demption by  power.  (6.)  It  often  occurred,  that  actual 
release  was  not  thus  vindicated  :  or  that  captives  redeemed, 
were  retaken  and  reduced  to  bondage.     The  phrase  before 


328  COMMENTARY    OX   THE 

US  excludes  this  idea.  Our  angel  Redeemer  does  his  work 
thoroughly :  and  secures  forever  the  objects  of  his  love. 
He  hath  paid  for  us  the  ransom  price  and  secured  eternal 
redemption.  Both  redemptions  are  sure ;  for  the  price  is 
full  and  adequate,  and  infinite  in  value:  and  all  power  in 
heaven  and  earth  is  given  unto  the  Redeemer  and  wielded 
by  him  ;  so  that  he  is  able  to  vindicate  the  rights  of  his 
blood.  These  are  both  included  in  the  word  before  us — 
lutrods — the  process  of  redeeming. 

V.v.  13,  14.  We  have  here  an  argument  from  the  less  to 
the  greater.  The  Hebrews  believed  that  ceremonial  pollu- 
tion and  guilt  were  removed  by  their  sacrifices,  and  he  presses 
them  with  this  inference ;  much  more  must  the  blood  of  the 
Messiah  cleanse  the  soul.  "  For  if  the  blood  of  bulls,  and 
of  goats,  and  the  ashes  of  an  heifer  sprinkling  the  unclean, 
sanctifieth  to  the  purifying  of  the  flesh  ;  How  much  more 
shall  the  blood  of  Christ,  who  through  the  Eternal  Spirit 
offered  himself  without  spot  to  God,  purge  your  conscience 
from  dead  works  to  sei've  the  living  God?"  The  ordinance 
of  the  red  heifer  is  detailed  in  full  in  Num.  xix.  The  ani- 
mal is  without  blemish,  is  slain ;  is  burnt ;  the  ashes  are 
gathered  up ;  they  are  put  into  a  vessel  of  clean  water,  and 
a  clean  person,  with  cedar  and  hyssop,  sprinkles  unclean 
persons  with  the  ashy  water,  and  they  are  accounted  cleansed, 
and  are  allowed  to  a})proach  in  sacred  things.  This  water 
of  purification,  and  the  blood  of  bulls  and  goats,  already 
mentioned,  removed  ceremonial  defilement— to  the  purify- 
ing of  the  flesh.  Now  the  Messiah,  who  was  typified  by  all 
these  purgation  sacrifices,  offered  himself  a  burnt  sacrifice, 
without  the  gate :  he  was,  like  these,  without  spot  or  blem- 
ish ;  he  oflTered  himself  voluntarily  through  the  eternal 
Spirit  as  a  consuming  fii'c ;  how  much  more  reasonable  is  it 
to  believe,  that  his  precious  blood  should  purge  your  souls 
and  consciences  from  dead  works,  and  qualify  you  for  serv- 


EPISTLE   TO   THE    HEBREWS.  329 

ing  God  in  newness  of  life?  Your  conscience  testifies 
against  you,  that  you  have  sinned  and  that  the  wages  of 
sin  is  death :  and  Isaiah  testifies  liii.  that  whilst  we  all  have 
turned  aside,  yet  the  Lord  hath  laid  on  him  the  iniquity  of 
us  all,  and  by  his  stripes  we  are  healed.  These  works  are 
called  dead,  because  all  Avorks  springing  from  an  unholy 
heart  are  devoid  of  spirituality,  and  can  only  merit  condem- 
.nation  and  death.  Judge  ye  then  Avhich  is  most  reasonable, 
purification  from  ceremonial  defilement,  by  such  means :  or 
purification  of  conscience  and  sanctification  from  the  guilt 
and  pollution  of  sin  and  escape  from  the  death  which  is  the 
wages  of  sin,  by  the  blood  of  God's  own  dear  Son,  who  suf- 
fered the  just  for  the  unjust  that  he  might  bring  us  to  God. 
V.  15.  This  verse  shows  the  dependence  of  the  Old  Tes- 
tament— or  dispensation,  upon  the  sacrifice  provided  in  the 
New,  for  its  vital  efiiciency ;  and  thereby  evinces  the  supe- 
riority of  the  latter.  "  And  for  this  cause  he  is  the  Media- 
tor of  the  New  Testament,  that  by  means  of  death,  for  the 
redemption  of  the  transgressions  that  were  under  the  first 
testament,  they  which  are  called  might  receive  the  promise 
of  eternal  inheritance."  There  is  here  a  good  deal  of  com- 
plexity.    Let  us  note, 

1.  The  connecting  word,  And;  It  is  used  in  its  ordinary 
sense  of  additional  to  w'hat  precedes ;  which  is,  the  life  se- 
curing energy  of  the  sacrifice  oflfered  by  Messiah.  Not 
only  does  it  purge  your  conscience  and  qualify  you  who 
have  access  to  it ;  but  additional  to  this,  is  its  bearing  upon 
the  sins  and  transgressions  of  all  past  generations  :  redemp- 
tion from  them  depends  upon  it.  As  he  says  in  xi.  40 — 
"  they  without  us,  should  not  be  made  perfect." 

2.  The  words  translated,  for  this  cause,  are  a  settled  and 
undisputed  formula,  pointing  out  the  final  cause — that  is, 
the  grand  end  aud  object  in  view.  Here  its  antecedent,  which 
is  the  life-giving  energy  of  the  sacrifice  which  Christ  through 

28  » 


330  COMMENTARY    ON    THE 

the  Eternal  Spirit  offered  up,  points  out  and  defines  the 
grand  purpo.se  and  glorious  end  for  and  on  aeeount  of  whieh 
he  was  and  is  eonstituted  Mediator  of  the  New  Dispen- 
sation. 

3.  All  sacrifices  of  living  animals,  from  Eden  to  Calvary, 
were  tyjncal  and  promissory.  They  could  not,  in  the  esti- 
mation of  common  sense,  remove  the  legal  guilt  and  moral 
turpitude  of  sin:  mankind  always,  where  a  knowledge  of, 
the  true  religion  was  not  entirely  lost,  beheld  iu  the  bleed- 
ing and  burning  victim,  an  emblem  of  the  bruised  head  of 
the  woman's  Seed,  and  a  promise,  that  in  the  fulness  of 
time  he  should  come  and  complete  the  proto-euangellion  ; 
by  lifting  the  bond,  which  he  had  given  iu  eternity,  and 
sealing  the  covenant  in  his  own  blood.  This  is  the  reason 
why  he  became  (in  eternity)  the  Mediator,  and  in  due  time 
revealed  and  displayed  the  evidence  of  the  fact.  For  the 
whole  doctrine  of  Mediation,  and  the  shade  of  difference 
between  a  testament  and  a  simple  covenant,  turn  back  to 
chap.  viii.  6. 

4.  Observe  why  our  translators  have  wisely  put  down 
here  the  word  Testament ; — New  Testament  and  not  Cove- 
nant. They  have  their  eye  upon  the  Hebrew  word,  Beriih, 
and  its  more  extended  meaning  than  the  Greek  here:  and 
they  thus  limit  and  connect  it  with  death,  giving  the  sense 
of  a  will  or  testament,  which  becomes  of  force  after  the  tes- 
tator's death. 

5.  He  is  ]\[ediator,  in  order  that  by  the  actuality  of  death 
— death  being;  not  promised  to  be;  but,  most  literally, — 
death  being — being  actualized,  so  to  speak — and  that,  by 
his  own  voluntary  ottering  up  of  his  infinitely  precious  life, 
the  Covenant  of  eternity,  which  guaranteed  eternal  re- 
demption, might  become  a  Testament;  and  the  myriads  of 
lives  for  which  he  paid  the  redemption  i)rice — the  lutron — 
might  come  in  and  ("  as  many  as  were  ordained  to  eternal 


EPISTLE   TO   THE    HEBREWS.  331 

life  believed."  Acts  xiii.  48)  claim  theii'  right  of  inlierit- 
auce  under  the  Will.     But  of  these  we  must  note, 

6.  Two  classes.  Tliey  are  both  included  under  the  com- 
mon term,  the  called — "they  which  are  called."  The  (a) 
first  class  are  those  who  were  called  according  to  his  purpose, 
prior  to  the  death  of  the  Testator.  In  the  high  and  true 
sense,  there  is  but  "  one  Mediator  between  God  and  man." 
The  salvation  of  all  who  were  called  before  Messiah's  death, 
was  secured  by  the  one  sacrifice  Avhich  he  offered  then  and 
there.  How  could  they  be  saved  by  the  payment  of  a  price 
— a  lufron — which  was  in  fact  not  paid  for  thousands  of 
years  after  these  called  ones  had  gone  to  glory?  The  answer 
is  easy.  The  price  paid  by  the  great  Surety  of  this  better 
testament,  the  Apostle  tells  us,  was  "  fjr  the  redemption  of 
the  transgressions  which  wei'e  under  the  first  testament." 
The  Lutron  was  paid  for  the  Apohdroun :  the  jjrice  of  re- 
demption, for  the  release  of  those  who  had  transgressed 
thousands  of  years  before  the  actual  payment  of  the  price. 
But  yet  another  i:)hase  and  which  includes  the  other  {b) 
class  also.  The  redemption  is  not  half  accomplished,  if  the 
price  is  all  paid,  but  the  redeemed,  the  called,  are  left  in 
bondage.  To  complete  the  work,  they  must  be  set  free 
from  all  the  bondage  consequences  of  sin  and  made  par- 
takers of  eternal  life.  And  this  the  Apostle  states,  and  its 
importance  deserves  a  distinct  general  note. 

7.  The  called  receive  the  promise  of  eternal  inheritance 
— the  promise — surely  not  the  objective,  verbal  pledge  that 
the  inheritance  shall  at  a  future  day  be  given.  This  they 
had  before — it  was  written  in  the  will.  But  the  promise, 
subjectively — the  thing  promised  is  now  placed  in  their 
actual  possession  :  for  the  Testator  is  dead  and  the  called 
come  in  as  inheritors  absolute.  The  blessings  objectively 
presented  in  the  distance,  are  now  brought  nigh  and  sub- 
jectively communicated  to  the  mind  and  heart.     They  are 


332  COMMENTARY   ON    THE 

now  alive  in  Christ — free  in  fact  and  in  law — redeemed. 
For  though  dead  for  all  legal  purposes  of  the  Testament, 
tlic  Testator  ever  livcth,  and  is  the  acting  Executor  of  his 
own  Will.     Let  us  add, 

8.  Tiie  infercuce,  The  children  of  God  need  indulge  in 
no  distrustful  apprehensions  about  the  distribution  of  the 
iuheritance.  In  such  hands  it  is  safe  ;  and  ye  are  safe ;  if 
indeed  "  ye  are  sealed  with  that  Holy  Spirit  of  promise, 
which  is  the  earnest  of  our  inheritance,  until  the  redemp- 
tion— the  Apolnlro.-^hi — of  the  purchased  possession,  unto 
the  praise  of  his  glor}'."   Eph.  i.  14. 

V.v.  16-22.  "  For  where  a  testament  is,"  etc. 

This  discussion  goes  to  prove  and  support  the  main  posi- 
tion of  V.  15,  viz.,  that  the  death  of  Messiah  our  High 
Priest  was  indispensable  to  complete  the  redemption,  even 
of  the  Old  Testament  believers,  and  to  make  the  promised 
inheritance  under  the  AVill  an  actual  possession.  The  par- 
ticle for  intimates  this.  For,  where  a  testament  or  will  is 
anything  more  than  an  escrow — a  paper  laid  away,  as  pos- 
sible to  become  useful  at  a  future  day, — when  it  comes  to 
life,  it  is  by  the  death  of  the  testator.  The  testament  ex- 
presses the  Will  of  the  maker,  as  to  the  disposition  of  his 
property  after  his  decease :  such  a  disposition  before  death 
as  actually  confers  his  property,  is  not  a  Will  and  testa- 
ment, but  simply  a  gift  or  donation.  The  AVill  is  made 
indeed  —  the  instrument  of  writing  is  drawn  up  before 
death :  But  it  may  be  changed,  abrogated,  annulled  and 
another  take  its  place,  so  long  as  the  maker  lives.  In 
order  to  give  it  force  and  make  it  binding ;  evidence  must 
be  presented  of  the  testators  death.  In  accommodation  to 
these  common  ideas,  the  old  dispensation  provided  a  bloody 
sacrifice  for  its  confirmation.  "  For  where  a  testament  is, 
there  must  also  of  necessity  be  the  death  of  the  testator. 
For   a  testament  (or  Will)   is   of   force  after   men    [the 


EPISTLE   TO   THE    HEBREWS.  333 

makers]  are  dead :  otherwise  it  is  of  no  strength  at  all 
whilst  the  testator  liveth.  Whereupon,  neither  the  first 
testament  was  dedicated  without  blood " — Here  are  virtu- 
ally two  negatives — "Neither — without  blood"  is  equiva- 
lent to  an  affirmative — the  first  was  inaugurated,  instituted, 
brought  into  practical  existence  with  blood.  "  For  when 
Moses  had  spoken  every  precept  to  all  the  people  according 
to  the  law,  he  took  the  blood  of  calves,  and  of  goats,  with 
water  and  scarlet  wool,  and  hyssop,  and  sprinkled  both  the 
book  and  all  the  people."  Some  difficulty  meets  us  here. 
(1.)  How  could  Moses  speak  to  three  millions  of  people? 
And  how  could  he  sprinkle  them  all  with  the  blood  and 
the  water  of  purification  ?  Both  these  are  obviated  by  the 
simple  fact,  that  the  elders  represented  the  people;  just  as 
we  say  "the  United  States  in  Congress  assembled."  (2.) 
What  law  is  meant?  Was  it  the  whole  Levitical  law? 
Surely  not :  for  only  a  small  part  of  it  was  then  written. 
It  was  the  law  uttered  from  Sinai  and  written  on  stone, 
with  probably  part  of  chaps,  xxi.  to  xxiv.  of  Exodus. 
The  first  formal  ratification  of  the  covenant  was  before  the 
utterances  from  Sinai.  Ex.  xix.  8.  Then  after  the  ten  words 
were  uttered  and  written  on  stone,  Moses  copied  them, 
"And  Moses  wrote  all  the  words  of  the  Lord  and  all  the 
judgments ;  xxiv.  4 ;  and  v.  7.  And  he  took  the  book  of 
the  covenant  and  read  in  the  audience  of  the  people:  and 
they  said.  All  that  the  Lord  hath  said  will  we  do  and  be 
obedient.  V.  8.  And  Moses  took  the  blood,  and  sprinkled 
it  on  the  people :  and  said,  Behold  the  blood  of  the  cove- 
nant," etc.  But  now  (3.)  It  was  the  blood  of  oxen  that 
Moses  took  in  basins — v.  5,  and  not  of  calves.  This  diffi- 
culty vanishes,  when  we  consider  that  the  word  translated 
oxen,  is  more  general,  and  means  cattle  inclusive  of  all  the 
bovine  genus.  (4.)  Moses  makes  no  mention  of  goats ; 
how  then  can  the  Apostle  say  he  took  the  blood  of  calves 


334  COMMENTARY   ON   THE 

and  of  goats?  This  is  obviated  by  the  fact,  that  Moses 
mentions  two  classes  of  sacrifices  offered — "  he  sent  young 
men  of  the  children  of  Israel  which  offered  burnt-offerings, 
and  sacrificed  peace-offerings  of  oxen  [cattle]  unto  the 
Lord."  But  of  what  animals  the  burnt-offerings  were  is 
not  stated.  But  we  know  that  kids  and  goats  were  often 
sacrificed.  Lev.  iii.  12 — "if  his  offering  be  a  goat."  (5.) 
Moses  makes  no  mention  here  of  water,  or  of  scarlet  wool, 
or  of  hyfe-sop.  These  constitute  the  brush  or  instrument  of 
sprinkling,  and  the  omission  is  surely  no  contradiction  to 
Paul's  insertion :  and  especially,  as  they  are  mentioned  in 
another  part  of  Moses'  narrative.  When  small  portions  of 
blood  are  sprinkled,  the  finger  only  of  the  priest  is  used. 
Lev.  xvi.  14.  But  in  larger  operations  a  brush  was  used  : 
as  in  cleansing  a  house  of  leprosy,  running  water  is  used,  and 
cedar  wood,  and  hyssop,  and  scarlet.  Lev.  xiv.  52,  53.  To 
this  reference  is  made  in  1  John  v.  6.  "  This  is  he  that 
came  by  water  and  blood  " — and  when  his  side  was  pierced 
"there  came  out  water  and  blood."  The  sprinkling  of 
Closes  typified  the  water  and  blood  of  the  true  sacrifice, 
and  the  death  of  his  victim  sealed  that  first  covenant  and 
made  it  typically  a  testament.  The  same  ceremonies  were 
gone  through  in  the  dedication  of  the  tabernacle  and  all  it^ 
furniture  and  all  its  implements  of  service.  "Moreover, 
he  sprinkled  likewise  with  blood,  both  the  tabernacle  and 
all  the  vessels  of  the  ministry.  And  almost  all  things  are 
by  the  law  purged  with  blood  :  and  without  shedding  of 
blood  is  no  remission." 

The  consecration  by  blood  holds  up  conspicuously,  the  ne- 
cessity of  satisfaction  to  divine  justice  by  an  adequate  sac- 
rifice. It  is  the  offering  that  sanctifies  the  altar  and  taber- 
nacle:  on  the  sacrifice  depends  the  entire  value  of  all  the 
material  fabric :  and  nearly  everything  connected  with  the 
service  felt,  as  it  were,  the  pre-eminent  importance  of  the 


EPISTLE   TO   THE    HEBREWS.  335 

sacrifice.  Blood,  in  which  is  the  life,  must  be  poured  out. 
The  penalty  of  the  law  is  death — the  loss  of  life  is  indis- 
pensable to  meet  the  claims  of  justice :  and  thus,  is  strongly 
enforced  the  great  doctrine  of  satisfaction ;  without  which 
there  can  be  no  remission  or  forgiveness  of  sin.  And  thus 
again  are  we  brought  squarely  up  to  the  reason,  why  Mes- 
siah must  be  made  perfect  through  sufferings ;  and  we  learn, 
how  God  can  be  just  and  yet  the  Justifier  of  every  one  that 
believeth  in  the  great  sacrifice :  who,  because  he  hum- 
bled himself  even  unto  death,  is  exalted,  a  Prince  and 
a  Saviour,  to  give  repentance  to  Israel,  and  forgiveness  of 
sins. 

V.  23  is  an  inference  from  the  preceding.  "  Therefore 
there  is  a  necessity,  that  the  patterns  of  things  in  the  heav- 
ens should  be  purified  with  these ;  but  the  heavenly  things 
themselves  with  better  sacrifices  than  these."  A  necessity 
may  be  absolute ;  as  the  beings  and  perfections  of  God  :  or 
it  may  be  conditioned,  as  that  of  holiness  in  order  to  happi- 
ness ;  or  the  necessity  of  the  eff'usion  of  blood  as  the  condi- 
tion of  our  forgiveness.  That  our  sins  be  pardoned  is  ne- 
cessary, only  on  the  supposition  that  we  are  to  be  saved. 
There  is  a  necessity,  in  order  that  the  Church — the  called — 
should  hiotv  the  way  of  purification  and  pardon,  that  the 
patterns  of  heavenly  things  be  cleansed  with  such  sacrifices 
as  these  ;  but  especially  the  things  themselves  ; — that  is  the 
Great  High  Priest,  of  whose  office,  obedience,  atonement 
there  are  patterns,  with  better  sacrifices.  As  the  model, 
type  or  plan  of  a  building  is  to  the  building  itself,  so  are  the 
ceremonial  sacrifices  to  the  true  and  the  real.  All  necessity 
in  worship  springs  from  the  divine  appointment.  Wliat- 
ever  God  commands  must  be  complied  with — it  is  necessary  ; 
and  the  ends  of  worship  can  be  secured  in  no  other  way. 

This  is  further  supported  in 

V.  24.  "  For  Christ  is  not  entered  into  the  holy  places 


336  COMMENTARY    ON    THE 

made  witli  hands,  the  figures  of  the  true ;  but  into  heaven 
itself,  now  to  appear  in  the  presence  of  God  for  us:"  He 
could  not  so  enter,  as  we  have  seen,  on  viii.  4,  because  none 
but  those  of  Aaron's  line  could  minister  in  the  tabernacle  ; 
and  only  one  day  in  the  year,  could  even  he  enter  into  the 
typical  heaven,  the  most  holy  place,  which  was  the  antitype 
of  the  true  Ploly  of  holies.  But  He  has  entered  into  heav- 
en itself: — the  presence  chamber  of  the  Great  King,  there, 
and  now,  and  forever,  to  appear  as  our  Advocate  with  the 
Father,  to  plead  our  cause  for  us,  and  show  reason  why 
our  sins  should  be,  not  in  figui'e  or  symbol,  but  in  deed,  in 
reality  and  truth,  blotted  out  for  ever. 

There  is  here  manifest  allusion  to  the  customs  of  human 
tribunals,  wherein  legal  advocates  appear  and  plead  the 
cause  of  their  clients:  and  this  is  still  more  directly  set 
forth  by  the  Priest  of  Aaron's  line,  when  he  enters  with 
blood ;  not  to  offer,  as  we  have  seen,  the  sacrifice ;  but  with 
the  blood-evidence,  that  the  life  has  already  been  oftered 
up ;  the  victim  has  been  slain.  The  barrister  does  not  go 
into  court,  to  make  his  client  pure,  righteous,  just ;  nor 
even  to  jjrocure  the  evidence ;  but  to  present  the  evidence 
of  his  just  and  upright  conduct;  and  thereby  secure  his 
acquittal.  The  Levitical  Priest  does  not  go  into  the  most 
holy  place  to  offer  the  sacrifice  that  takes  away  sin  ;  but  to 
prove  the  fact  of  its  having  been  offered,  and  by  this  proof 
to  obtain  remission.  So  our  High  Priest  has  not  gone  to 
Heaven,  then  and  there  to  offer  himself  a  sacrifice  for  us  ; 
but  then  and  there,  to  present  the  evidence  of  his  having 
already  offered  on  Calvary,  the  true  and  only  sacrifice  for 
sin. 

V.  25.  Prosecuting  the  contrast  and  comparison  begun 
in  V.  11,  the  Apostle  proceeds  to  show  that  Messiah  did  not, 
like  Aaron's  Priests  enter  in  order,  "that  he  should  offer 
himself  often,  as  the   high  priest  enteroth  into  the  holy 


EPISTLE   TO  THE   HEBREWS.  337 

place  every  year  with  blood  of  others :"  And  he  proceeds 
with  the  reason,  which  is  very  obvious, — 

V.  26.  "  Because  then  must  he  often  have  suffered  since 
the  foundation  of  the  world :"  There  is  an  ellipsis  after 
Nor : — nor  did  he  enter  in  order  that  he  might  offer  him- 
self often — as  the  High  Priest  went  in  three  times  on  the 
great  day  of  atonement ;  and  so  every  year :  this  would  in- 
volve the  inadmissible  doctrine  of  his  frequent  sacrifice.  In 
contradiction  of  this,  he  proceeds  to  sustain  its  opposite, 
and  to  prove  the  absolute  oneness  of  Christ's  sacrifice.  This 
occupies  the  I'emaining  part  of  the  contrast  introduced  at 
V.  11  ;  and  runs  on  to  x.  18. 

"  But  now  once,  in  the  end  of  the  world,  hath  he  appeared 
to  put  away  sin  by  the  sacrifice  of  himself"  Aud  here  we 
have  1.  The  one  appearance  of  Christ.  2.  The  time  or  period 
of  it.     3.  The  object.     4.  The  way  of  its  accomplishment. 

1.  Once  hath  he  appeared.  We  must  subdivide.  (1.)  It 
is  the  passive  perfect. — hath  he  been  manifested.  Or  it 
may  be  considered  in  the  middle  voice,  then  it  would  read, 
hath  he  manifested  himself.  The  former  is  preferable — 
hath  he  been  manifested.  Socinians  hold  this  to  be  the 
same  as  in  v.  24,  now  to  appear ;  viz.,  his  presence  before 
God  in  heaven.  Thus  they  expect  to  shut  off  the  doctrine 
of  satisfaction  to  the  penal  requirements  of  law  by  his 
death.  But  this  is  an  equivocation,  based  on  a  false  as- 
sumption. For  (a.)  the  word  is  different.  On  v,  24,  the 
word,  as  we  have  seen,  implies  a  presence  to  do  and  act  for 
another :  But  here  the  same  word  occurs  as  in  1  Tim.  iii. 
16  "  God  was  manifest  in  the  flesh" — and  in  John  it  is  used 
nine  times  in  the  sense  of  an  open  display,  xxi.  1.  Jesus 
shoived  himself  again — and  on  this  wise  shoived  he — v.  14,  this 
is  now  the  third  time  that  Jesus  showed  himself.  So  John  i. 
81. — "  but  that  he  should  be  made  manifest  to  Israel " — ■ 
and  1  John  iii,  8 — 'the  Son  of  God  was  manifested." — The 

29 


338  COMMENTARY    ON    THE 

true  sense,  when  it  is  applied  to  Christ,  is  to  describe  his 
incarnation — So  here — was  manifested  in  the  flesh.  But 
(6.)  the  Sociniau  interpretation  is  contradicted  by  what  im- 
mediately follows,  as  we  shall  see.  (2.)  Once  is  in  contrast 
with  the  annual  manifestations  of  the  high  priest  at  the 
altar.  He  appeared  in  all  the  pomp  of  his  gorgeous  ap- 
parel year  by  year  continually :  but  Messiah  in  humble 
garments  took  station  at  his  altar  once  and  once  only. 

2.  The  time—in  the  end  of  the  world.  This  phrase,  as 
we  translate  it,  occurs  five  times  in  Matt.  xiii.  39,  40,  49 — 
xxiv.  3. — xxviii.  20.  The  meaning  is  uniform  :  the  con- 
clusion or  termination  of  things.  For  if  we  take  world  to 
mean  age  or  dispensation,  and  hold  this  to  be  the  last  age, 
the  result  is  the  same.  It  is  the  end  of  time.  But  the 
word  is  plural  in  our  text — the  end  of  the  ages  or  dispensa- 
tions. The  expression  foundation  of  the  world  is  quite  dif- 
ferent, meaning  the  organized  system  of  material  things. 
Here  world  is  an  age — a  long  time ;  and  completion  of  the 
ages  may,  and  most  probably  does  mean  the  confining  or 
point  of  junction  of  the  two  ages  or  dispensations. 

3.  The  object  of  his  one  manifestation — the  chief  work 
which  he  came  to  finish  up — to  put  away  sin  — the  annulling 
or  abrogation  of  sin.  On  this  (1.)  Sin  is  any  want  of  con- 
formity unto  or  transgression  of  the  law.  In  other  words, 
sins  are  divisible  into  those  of  omission  and  those  of  com- 
mission. Of  the  ten  words  of  Sinai,  nine  are  regulations — 
prohibitions  :  yet  all  involve  positive  duties  ;  for,  obviously, 
where  a  sin  is  forbidden,  the  opposite  duty  is  enjoined,  and  vice 
versa.  (2.)  Sin  must  be  viewed  in  a  legal  aspect  and  in  a 
moral  aspect.  Tliat  is  its  guilt ;  this  its  pollution.  The 
guilt  of  sin  is  its  liability  to  punishment.  The  wages,  (that 
which  is  justly  due  to  it — to  the  person  who  has  sinned)  of 
sin  is  death.  (3.)  The  putting  away — the  abrogation  of 
sin,  must,  therefore,  involve  both  its  aspects — The  removal 


I 


EPISTLE   TO   THE    HEBREWS.  339 

of  guilt  can  be  effected  only  by  enduring  the  punishment 
justly  due — the  wages  must  be  paid  and  received.  "  Though 
hand  join  in  hand,  the  wicked  shall  not  be  unpunished." 
Prov.  xi.  21.  The  putting  away  of  pollution  is  equally 
indispensable ;  and  is  secured  by  the  former,  on  which  it 
depends,  and  from  which  it  springs.  The  two  ideas,  the  re- 
moval of  guilt  and  the  presence  of  unrestrained  pollution 
in  the  same  person,  cannot  be  conceived.  If  his  sin  is  taken 
away,  as  to  its  condemning  power,  it  follows  by  an  eternal 
necessity,  that  his  pollution  as  its  consequence  must  be 
removed.  Pardon,  justification  and  sanctifi cation — this  trin- 
ity of  graces  is  an  everlasting  Unity. 

4.  The  way  of  his  accomplishing  this  grand  mission,  is 
"  by  the  sacrifice  of  himself."  On  v.  14,  we  saw  that  Mes- 
siah is  both  priest  and  sacrifice — the  offerer  and  the  offering 
— he  was  appointed  to  this  by  the  father — "  it  pleased  the 
Lord  to  bruise  him  ;  he  hath  put  him  to  grief:  when  thou 
shalt  make  his  soul  an  offering  for  sin,  he  shall  see  his  seed," 
etc.  With  a  hundred  such  testimonies  staring  him  in  the 
face,  it  is  a  most  amazing  effrontery  for  a  man  to  stand  up 
and  affirm,  that  nothing  more  is  meant  but  simply,  that 
Christ  offers  his  services  as  an  intercessor.  His  being  made 
sin  for  us  ;  his  drinking  the  bitter  cup  of  divine  wrath  ;  his 
soul's  being  exceeding  sorrowful  even  unto  death ;  his  living 
anguish  and  his  dying  agony  ;  his  bearing  our  sins  in  his 
own  body  on  the  tree ;  his  "  Father,  forgive  them,"  and  "My 
God,  My  God,  why  hast  thou  forsaken  me,"  all  this  is 
nothing  to  proud  man,  boasting  his  morality,  and  determined 
to  be  indebted  to  no  crucified  Jew  for  his  soul's  salvation  ! 
These  men,  despite  all  this,  deny  that  Jesus,  "  his  own  self 
bare  our  sins," — by  enduring  their  punishment, — "  in  his 
own  body  on  the  tree !" 

Nevertheless,  in  farther  illustration  and  proof  of  the  infi- 
nite perfection  and  glory  of  the  one  only  great  and  efficient 


340  COMMENTARY   ON   THE 

sacrifice  for  siu,  the  Apostle  institutes  a  comparison  between 
it  and  the  one  death  to  which,  because  of  sin,  man  is  ap- 
pointed by  the  righteous  edict  of  high  heaven ; 

V.v.  27,  28,  "And  as  it  is  appointed  unto  men  once  to 
die,  but  after  this  the  judgment;  So  Christ  was  once  of- 
fered to  bear  the  sins  of  many ;  and  unto  them  that  look 
for  him  shall  he  appear  the  second  time,  without  sin  unto 
salvation." 

Keeping  in  mind  the  main  point — the  oneness  of  the 
things  compared,  let  us  note 

1.  The  appointment.  It  implies  a  decree  of  a  court  of 
record.  It  is  written  and  laid  away  for  safe-keeping  and 
execution  in  due  time. 

2.  This  recorded  decision  regards  mankind  in  general, 
and  is  legal  and  judicial;  and  the  finale  of  an  investigation 
in  which  the  law  under  which  men  are  placed,  and  their 
actions  in  view  of  it,  are  brought  together,  and  the  agree- 
ment or  difference  duly  noticed. 

3.  The  result  is  death  and  judgment.  The  soul  that  siu- 
neth,  it  shall  die.  "  In  the  day  thou  eatest  thereof  thou 
shalt  surely  die."  As  it  is  appointed  unto  men  in  general, 
I  see  no  reason  why  we  should  not  consider  the  reference 
here  to  the  sentence  recorded  in  Gen.  iii.  17-20 — "and  unto 
dust  shalt  thou  return."  This  death  is  to  be  once  endured 
and  no  more.  But  the  main  thing  in  the  threatening — 
"thou  shalt  surely  die,"  may  not  be  excluded:  that  is  the 
death  of  the  soul.  Moral  death — the  alienation  of  the 
soul  from  communion  with  God — the  loss  of  the  joy  and 
peace  and  all  the  holy  activities  in  which  its  life  consisted, 
passed  away  once ;  and,  except  by  the  regenerating  process 
of  the  Holy  Spirit  restored,  it  is  gone  forever.  I  cannot 
agree  with  those,  who  think  judgment  here,  is  not  the  gen- 
eral judgment  of  the  great  day;  but  limit  it  to  the  con- 
demnatory sentence   on   tlio   finally  impenitent ;    but   not 


I 


EPISTLE   TO   THE   HEBREWS.  341 

including  the  judgment  passed  on  the  righteous.  It  is 
true,  the  original  word  does  often,  but  not  necessarily,  sig- 
nify a  sentence  against — a  sentence  of  condemnation :  but 
often  does  refer  to  the  final  process — "day  of  judgment" 
"in  danger  of  the  judgment,"  Moreover,  "but  after  this" 
seems  to  imply  that  death  precedes  the  judgment.  If  so, 
there  is  an  execution  of  the  sentence  before  it  is  pronounced. 
I  therefore  remark, 

4.  That,  whilst  the  general  sentence  stands  recorded 
agaiust  the  whole  race,  and  there  is  a  partial  execution  of 
it  in  the  spiritual  death  of  the  soul  and  the  animal  death 
of  the  body,  yet  there  reraaineth  after  both  a  general  and 
formal  edict  to  be  uttered  upon  the  race  after  the  resurrec- 
tion, and  therefore  very  long  after  the  actual  application 
of  the  general  sentence  and  the  death  to  the  individuals. 
Thus,  whilst  natural  death  puts  an  end  to  the  period  of 
gospel  probation,  and  leaves  nothing  to  the  impenitent 
"but  a  certain  fearful  looking  for  of  judgment  and  fiery 
indignation" — x.  27,  it  has  the  effect  of  fixing  unchange- 
ably the  condition  of  the  soul,  as  absolute  as  the  looked  for 
judgment  and  fiery  indiguation.  "  There  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom,  in  the  grave,  whither 
thou  goest." 

"  There  are  no  acts  of  pardon  past 
In  the  cold  grave  to  which  we  haste ; 
But  darkness,  death  and  long  despair 
Eeign  in  eternal  silence  there." 

Turn  we  now  to  the  other  side  of  this  comparison.     And 
1.  Mark  the  terms  of  resemblance — So — or  So  also.    Our 

translation  omits   the  conjunction   usually  rendered  And, 

but  frequently  also  and  even. 

As  it  is  appointed  that  men  shall  die  once,  even  so  the 

Messiah  was  once  ofiered. 

29* 


342  COMMENTARY   OX   THE 

2.  The  thing  that  was  once  doue.  He  icas  offered.  We 
have  already  noticed  the  change  from  the  active  to  the 
passive  signification,  and  the  reason  ;  he  was  both  the  of- 
ferer and  the  offering — the  Priest  and  the  sacrifice. 

3.  The  purpose  or  work  to  be  accomplished  by  tliis  once 
offering — to  bear  the  sins  of  many.  And  here  we  must 
particularize,  (a.)  The  term — it  means  to  lift  up  and 
take  away.  So  Peter  1,  ii.  24,  "  he  his  own  self  bare  our 
sins  in  his  own  body" — And  John  Baptist  expresses  the 
same  idea  by  a  different  word — "Behold  the  Lamb  of  God 
which  taketh  away  the  sin  of  the  world." — (6.)  So  the  sin- 
offerings — as  of  the  goat  on  the  great  day  of  atonement — 
are  said  to  bear  the  sins  of  the  offerers — that  is  to  die  in 
their  place.  So  the  scape-goat — "And  Aaron  shall  lay 
both  his  hands  on  the  head  of  the  live  goat :  and  confess 
over  him  all  the  iniquities  of  the  children  of  Israel  and  all 
their  transgressions  in  all  their  sins,  putting  them  upon  the 
head  of  the  goat — and  the  goat  shall  bear  upon  him  all 
their  iniquities  unto  a  land  not  inhabited."  Lev.  xvi.  21,  22. 
Nothing  can  be  more  expressive  than  these  words  and  acts, 
of  the  idea  of  legal  transfer  and  entire  removal,  from  the 
persons,  of  all  liability  to  punishment  on  account  of  their 
sins,  (c.)  The  limitation — "the  sins  of  many."  There  is 
a  contrast  between  the  universality  of  appointment  of  men 
to  death,  and  the  undefined,  but  restricted  mass,  whose 
sins  he  bore  away.  "The  Lord  hath  laid  on  him  the 
iniquity  of  us  all" — "surely  he  hath  borne  our  griefs,  and 
carried  our  sorrows" — "he  hath  poured  out  his  soul  unto 
death :  and  he  was  numbered  with  the  transgressors ;  and 
he  bare  the  sins  of  many,  and  made  intercession  for  the 
transgressors."  Isa.  liii.  4,  6,  12.  If  all  this  does  not  express 
the  idea  of  legal  substitution,  and  the  consequent  vicarious 
nature  of  Christ's  sufferings,  human  language  may  and 
must  despair  of  its  ability  to  express  such  an  idea,  and  to 


EPISTLE   TO   THE    HEBREWS.  343 

awaken  in  the  souls  of  men  the  conviction,  that  He  was 
wounded  for  our  transgressions  and  bruised  for  our  iniqui- 
ties. This  alone  can  justify  God  the  Father  in  putting  the 
-bitter  cup  into  his  hands  and  holding  it  to  his  lips  until 
complete  exhaustion :  this  only  makes  it  consistent  with  the 
divine  perfections,  in  His  making  the  Captain  of  our  salva- 
tion perfect  through  sufferings.     See  on  chap.  ii.  10. 

4.  If  there  is  to  be  a  judgment  after  death,  there  must  be 
a  Judge.  "  He  shall  call  to  the  heavens  from  above,  and 
to  the  earth,  that  he  may  judge  his  people.  Gather  my 
saints  together  unto  me ;  those  that  have  made  a  covenant 
Avith  me  by  sacrifice.  And  the  heavens  shall  declare  his 
righteousness:  for  God  is  judge  himself."  Ps.  1.  4—Q. 

The  self-same  Mediator  who  oftered  up  the  sacrifice  which 
alone  takes  away  sin,  is  to  preside  in  the  grand  assize. 
"  The  Father  judgeth  no  man ;  but  hath  committed  all 
judgment  unto  the  Son :  That  all  men  should  honor  the 
Son,  even  as  fchey  honor  the  Father.  He  that  honoreth  not 
the  Son,  honoreth  not  the  Father  which  hath  sent  him." 
John  V.  22,  23. 

5.  This  judgment  is  to  take  place  on  the  earth — "  But 
the  heavens  and  the  earth,  which  are  now,  by  the  same 
word  are  kept  in  store,  reserved  unto  fire,  against  the  day 
of  judgment,  and  perdition  of  ungodly  men."  2  Pet.  iii.  7. 
"  And  I  saw  the  dead,  small  and  great,  stand  before  God  ; 
and  the  books  were  opened — and  the  dead  were  judged  out 
of  those  things  which  were  written  in  the  books  " —  Rev. 
XX.  12. — "We  shall  all  stand  before  the  judgment  seat  of 
Christ."  Rom.  xiv.  10. 

6.  There  must  be  a  second  advent  of  this  righteous 
Judge.  "  Ye  men  of  Galilee,  why  stand  ye  gazing  up  into 
heaven?  This  same  Jesus,  which  is  taken  up  from  you  into 
heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him 
go  into  heaven."  Acts  i.  11.     "For  the  Lord  himself  shall 


344  COMMENTARY   ON   THE 

descend  from  heaven,  with  a  shout,  with  the  voice  of  the 
archangel,  and  with  the  trump  of  God  :"  1  Thess.  iv.  16. 

7.  We  have  an  implied  contrast  between  the  first  and  the 
second.  The  first  was  his  manifestation  in  the  flesh — his 
incarnation.  This  is  past  and  gone  forever :  the  second  ad- 
vent is  future,  and  stands  most  intimately  connected  with 
the  final  judgment.  Let  us  note  some  items  in  detail.  (1.) 
His  second  coming  is  to  be  a  real  locomotion  in  space.  The 
humanity  of  our  Saviour  is  not  omnipresent.  It  exists  some- 
where in  space.  The  angels'  testimony  is  explicit — "  shall 
so  come — in  like  manner — according  as  ye  have  seen  him 
go."  This  regards  the  actuality  of  his  motion  from  one  por- 
tion of  space  to  another.  It  cannot  be  understood  as  in- 
cluding the  accompaniments  of  the  second  and  limiting 
them.  (2.)  These  accompaniments  are  either  physical 
merely  ;  or  moral,  legal,  spiritual.  To  the  former  class 
belongs  the  one  just  named — a  locomotion. 

(6.)  Another  is  mentioned  by  the  apostle  in  1  Thess.  iv. 
16  — "a  shout,  with  the  voice  of  the  Archangel ;"  viz.,  the 
Lord  himself  (c.)  A  third  is  mentioned  here  and  in  1  Cor. 
XV.  52,  with  the  sound  of  a  trumpet,  as  if  to  wake  the  long 
slumbers  of  the  tomb.  (cZ.)  His  retinue  may  be  arranged 
with  either  class.  This  consists  of  angelic  hosts  innumer- 
able ;  and  the  souls  of  his  redeemed.  "  Behold  the  Lord 
Cometh  with  ten  thousand  of  his  saints;  to  execute  judgment 
upon  all  " — Judc  13, 14 — "at  the  coming  of  our  Lord  Jesus 
Christ  with  all  his  saints."  1  Thess.  iii.  13. — "  When  the 
Lord  Jesus  shall  be  revealed  from  heaven,  witli  his  mighty 
angels  " — 2  Thess.  1-7.  "  For  the  Son  of  man  shall  come 
in  the  glory  of  his  Father,  with  his  angels  " — Matt.  xvi.  27. 
"  So  shall  it  be  at  the  end  of  the  world  :  the  angels  shall 
come  forth  and  sever  the  wicked  from  among  the  just " — 
Matt.  xiii.  49.  Wlmt  a  glorious  retinue  this?  And 
how  different  from  the   first  personal    Advent,     (e.) — "  in 


EPISTLE   TO   THE    HEBREWS.  345 

flaming  fire  "  2  Thess.  i.  8.  "  A  fiery  steam  issued  and 
came  forth  from  before  him :  thousand-thousands  ministered 
unto  him,  and  ten  thousand  times  ten  thousand  stood  before 
him :  the  judgment  was  set  and  the  books  were  opened," 
Dan.  vii.  10. — "  they  shall  see  the  Son  of  man  coming  in 
the  clouds  of  heaven,  with  power  and  great  glory."  Matt, 
xxiv.  30. 

The  moral,  legal  and  spiritual  accompaniments,  or  cir- 
cumstances of  the  second  Advent,  must  be  quoted.  (1.) 
Without  sin :  implying  that  his  first  manifestation  was  with 
sin.  This,  the  very  purpose  of  his  mission  assumes.  He 
came  to  put  away  sin,  from  us,  by  lifting  the  burden  from 
us  and  bearing  it  himself:  from  himself,  by  enduring  the 
wages  of  sin — death.  (2.)  In  bold  contrast  with  this  is  his 
second  Advent,  when  neither  upon  his  called  and  sanctified 
ones,  nor  upon  himself  there  lies  any  sin.  For  all  was  put 
away  and  forever  abolished  in  the  days  of  his  flesh,  when 
he  exclaimed,  It  is  finished. 

(3.)  He  shall  appear — literally  he  shall  be  seen.  But, 
"  Behold  he  coraeth  with  clouds ;  and  every  eye  shall  see 
him  and  they  also  that  pierced  him ;  and  all  kindreds  of 
the  earth  shall  wail  because  of  him."  Rev.  i.  7.  Can  this 
be  a  blessing — a  beatific  vision?  It  is  therefoi-e  not  the 
vision  absolute,  that  is  here  set  forth  undoubtedly  as  a  bless- 
ing of  the  second  Advent.  But  it  is  the  vision  attended  by 
the  two  blessed  accompaniments  or  circumstances ;  viz., 
without  sin;  and  unto  salvation.  Now,  our  Lord,  like  the 
High  Priest  within  the  veil,  is,  not  visible ;  but  by  the  eye 
of  faith  that  pierces  within  the  curtain :  but  he  will  come 
forth,  like  the  Aaronic  priest  and  make  himself  manifest  in 
the  higher  and  more  glorious  sense.  "  It  doth  not  yet  ap- 
pear what  we  shall  be :  but  we  know,  that  when  he  shall 
appear,  we  shall  be  like  him  ;  for  we  shall  see  him  as  he  is." 
1  John  iii.  2. 


346  COMMENTARY   ON   THE 

(4.)  To  whom  ghall  he  appear  ?  By  whom  shall  he  be 
seen  with  comfort,  satisfactioii  and  joy  ?  To  those  who  look 
for  him.  Tliose  who  no  longer  contemplate  him  as  still 
burdened  with  the  awful  load  of  their  sins,  that  crushed 
him  down  in  Gethsemane  and  nailed  him  to  the  accursed 
tree.  But  hearing,  in  their  inmost  soul,  his  dying  testi- 
mony. It  is  finished — the  cup  of  bitterness  is  exhausted — 
the  agony  is  over — the  ransom  price  is  fully  paid ;  they  be- 
hold him  as  "  the  most  beautiful  of  ten  thousand,  yea  He  is 
altogether  lovely." 

One  more  item  requires  attention — the  final  cause  or  pur- 
pose of  this  second  Advent :  viz.,  unto  salvation.  The  com- 
pleted idea  of  salvation  includes  three  things:  1.  Redemp- 
tion from  the  curse  of  the  law :  this  is  by  the  payment  of 
the  price — endurance  of  the  j)enalty  due :  2.  Investiture  in 
a  title  to  eternal  life ;  the  fulfilment  of  the  precepts  of  law 
— righteousness  to  which  and  to  which  only  life  eternal  is 
promised :  3.  Regeneration  and  sanctification — restoration 
to  actual  life ;  and  holy  and  everlasting  communion  with 
God.  The  first  two  belonged  to  the  office  duties  of  the  first 
Advent.  The  third  was  then  and  is  now  partly  accom- 
plished :  but  much  remains  to  be  accomplished.  The  per- 
fecting of  holy  life  in  even  those  who  have  been  savingly 
called,  is  not  yet  filled  up.  Immense  multitudes — incon- 
ceivable numbers  are  yet  to  be  called,  pardoned,  justified, 
regenerated,  sanctified,  and  their  souls  fitted  for  heavenly 
society.  But  even  when  the  last  of  these  is  thus  fitted, 
much  remains  to  be  done.  It  was  not  the  souls,  not  the 
bodies,  but  the  persons  of  those  given  to  him  by  the  Father 
in  the  covenant  of  grace,  that  he  pledged  to  bring  to  eter- 
nal glory  and  there  to  secure  them  for  ever.  Hence  the 
Mediator's  work  includes  all  before  mentioned  ;  but,  more- 
over, resurrection  of  the  body,  union  with  the  souls,  and 
the  judgment  of  them  to  life  eternal.     Now  this  second, 


EPISTLE    TO   THE    HEBREWS.  347 

the  glorious  Advent  has  this  completion  for  its  object ;  and 
until  it  is  all  finished  the  salvation  is  not  perfected.  The 
work  is  progressing  under  the  administration  of  the  King, 
to  whom  all  power  is  given,  and  he  will  complete  it  in  his 
own  good  time  and  way. 

Practical  remarks.  (1.)  Here  is  one  of  the  ends  of  his 
delay  and  his  present  invisibility.  "  We  walk  by  faith  and 
not  by  sight : "  but,  like  other  graces,  faith  can  grow  only 
by  its  own  activity.  If  our  enemies  taunt  us,  as  they  did 
Noah  of  old,  saying,  Where  is  the  promise  of  his  coming? 
we  respond,  the  kingdom  of  heaven  cometh  not  by  observa- 
tion. Our  faith  annihilates  time  and  space,  when  it  pene- 
trates to  that  within  the  veil.  We  know  that  our  Redeemer, 
though  once  dead,  liveth,  and  by  his  own  power  regulates 
the  affairs  of  the  universe.  He  is  not  slack,  concerning  his 
promised  Advent,  as  unbelieving  men  count  slackness. 

(2.)  Let  not  your  ignorance  of  the  time  lead  to  doubt  as 
to  the  event  itself.  He  will  come.  If  revivals  of  religion 
seem  slow,  and  do  not  flow  upon  the  church  as  our  feelings 
call  for  them,  it  is  to  teach  us  patience  and  to  bring  forth 
our  efforts  in  the  use  of  appointed  means. 

(3.)  Let  not  unbelief  take  comfort  from  the  delay  :  He 
will  come,  sooner  than  will  be  for  the  comfort  of  those  who 
profess  to  doubt  the  fact  in  the  distance.  Their  unbelief 
will  not  make  this  promise — fearful  to  its  deniers,  but 
felicitous  and  consolatory  to  the  children  of  the  covenant — 
of  no  effect.  Remember  the  folly  of  those  who  ridiculed 
Noah,  and  laughed  at  the  promised  terrors  of  a  deluge  of 
water.  For  "  the  heavens  and  the  earth,  which  are  now, 
by  the  same  Word  of  God  are  kept  in  store,  reserved  unto 
fii*e,  against  the  day  of  judgment  and  perdition  of  ungodly 
men."  2  Pet.  iii.  7.     For  now, 

(4.)  This  concealment  of  the  time  of  his  coming,  is  a 
necessary  element  for  the  security  of  its  own  end — that  is,  to 


348  THE   EPISTLE   TO  THE   HEBREWS. 

try  the  grace  of  our  fiiitli ;  to  enhance  to  us  the  magnitude 
of  its  blessing  by  its  suddenness  and  unexpectedness ;  and 
to  make,  by  these  same,  its  terrors  more  terrific  to  all  those 
who  abuse  His  long-suffering  in  giving  to  them  time,  and 
warning,  and  space  for  repentance. 

(5.)  For;  whatever  be  our  uncertainty  as  to  the  time; 
the  Adve7it  and  the  Judgment  are  inseparably  connected. 
The  reason  is  plain  :  His  covenant  guarantee  for  the  salva- 
tion of  his  Church  involves  their  security,  in  right  and  law, 
to  everlasting  life ;  and  therefore,  there  must  be  a  decision 
according  to  law  in  their  behalf — an  infallible  Judge  must 
pronounce  upon  them  a  sentence  infallibly  true  and  irrevo- 
cable. No  appeal  must  be  possible  ever  again  to  put  his 
redeemed  in  jeopardy.  This  sentence,  from  this  Judge,  is 
an  award  for  eternity ;  and  "  we,  according  to  his  promise, 
look  for  new  heavens  and  a  new  earth,  wherein  dwelleth 
righteousness."  "And  these  shall  go  away  into  everlasting 
punishment ;  but  the  righteous  into  eternal  life." 


CHAPTER    X. 

Verses  1-4.  "  For  the  law,  having,  etc."  These  verses 
introduce  an  argument  in  support  of  the  preceding,  which 
runs  on  to  the  eighteenth  inclusive.  The  first  branch  dem- 
onstrates the  inefficiency  of  the  old  dispensation  to  accom- 
plish the  grand  end  of  perfecting  the  saints.  The  proposi- 
tion asserting  this  is  in  v.  1,  "  For  the  law,  having  a  shadow 
of  good  things  to  come,  and  not  the  very  image  of  the 
things,  can  never,  with  those  sacrifices  which  they  offered 
year  by  year,  make  the  comers  thereunto  perfect." 

Note  the  precise  point  asserted,  the  law  never  can  make 
the  worshippers  perfect — it  lacks,  and  always  did  lack, 
ability  to  complete  the  work  of  purification.  (1.)  For  the 
idea  of  this  perfection,  see  on  chap.  ii.  10.  The  perfected 
sacrifice  of  the  Captain  of  salvation,  secures  a  corresponding 
perfection  in  his  followers,  (2.)  The  law  here  is  the  entire 
system  of  Levitical  institutions,  but  especially  the  priestly 
services.  (3.)  The  reason  is,  it  had  but  a  shadow  of  good 
things  about  to  be  ;  but  nothing  more  than  a  rude  outline : 
not  such  an  accurate  image  as  practical  efficiency  requires. 
This  same  idea  we  have  seen  expressed  in  the  illustration 
from  the  office  of  a  pedagogue — the  law  was  our  school- 
master. (4.)  The  Levitical  offerings — even  the  most  im- 
portant of  them,  were  mere  dumb  brutes ;  and,  (5.)  They 
were  presented  yearly — year  by  year  in  regular  succession 
— continually.  These  items  show  plainly  the  inadequacy 
of  that  service  to  secure  the  inward,  spiritual  consecration 
of  the  worshippers — the  comers  thereunto. 

30  349 


350  COMMENTARY   ON   THE 

V.  2.  "  For  then  would  they  not  have  ceased  to  be  of- 
fered ?"  On  the  hypothesis,  tliat  those  sacrifices  were  effi- 
cient to  take  away  sin — in  its  guilt  and  pollution,  is  it  not 
manifest  they  must  cease  ?  If  you  have  made  real  atone- 
ment, by  an  efficient  sacrifice  that  blots  out  your  sin  from 
the  book  and  from  the  conscience,  wherein  is  the  reasona- 
bleness of  repeating  and  repeating  the  same  sacrifice — 
"because  that  the  worshippers  once  purged  should  have 
had  no  more  conscience  of  sins.  But  in  those  sacrifices 
there  is  a  remembrance  again  made  of  sin  every  year."  The 
very  purpose  of  their  yearly  recurrence  obviously  is  to  call 
up  afresh  and  keep  before  the  minds  of  the  people  the 
humbling  truth  of  their  continued  sinfulness,  and  to  con- 
strain their  attention  to  the  necessity  of  the  great  sacrifice, 
of  which  these  were  rude  and  shadowy  representations. 
Then  he  falls  back  upon  the  common  sense  of  the  matter, 
for  further  support  of  his  reason.  "  For  the  blood  of  bulls 
and  of  goats  is  not  able  to  take  away  sins."  It  is  impossi- 
ble to  conceive  how  the  slaughtering  of  an  innocent  animal 
and  the  burning  of  its  body,  could  make  amends  for  the 
injuries  done  to  the  divine  law.  Where  part  of  the  sacri- 
fice is  used  for  food,  we  can  see  a  utility  in  it:  but  the 
utter  destruction  of  God's  creatures,  how  can  it  be  pleasing 
to  their  Creator?  "Every  creature  of  God  is  good  and  to 
be  used  with  thanksgiving;"  but  what  a  use  is  this? 
Rather,  what  a  monstrous  perversity  and  abuse?  Take 
away  the  idea  of  typical  use,  and  you  make  sacrifices  like 
these,  a  grievous  offence  against  the  benevolent  Creator  of 
these  animals.  It  is  impossible  to  give  a  rational  history 
and  account  of  bloody  sacrifices,  on  any  other  ground  than 
this;  viz.,  that  God,  whose  creatures  they  are,  appointed 
them  to  be  used  for  this  express  purpose,  to  be  shadows  of 
the  great  and  only  efficient  sacrifice,  which,  in  the  fulness 
of  time,  should  be  offered  by  our  High  Priest.     This  a{v 


EPISTLE   TO   THE    HEBREWS.  351 

pointraent  was  made  in  paradise  and  the  institution  has 
been  observed  ever  since,  in  the  same  general  sense.  Rea- 
sonable men,  in  no  age  of  the  world,  ever  believed  that  the 
blood  of  dumb  brutes  was  able  to  take  away  sins.  All  true 
believers,  in  every  age,  beheld  in  the  blood  of  their  offer- 
ings and  the  smoke  of  their  altars,  the  blood  of  Jesus  which 
cleauseth  from  all  sin :  and,  like  Abraham,  rejoiced  to  see 
his  day,  and  saw  it  and  were  glad. 

V.v.  5-10.  Give  us  a  confirmation  of  this  argument  from 
the  xl.  Psalm.  He  introduces  it  as  an  inference — "  Where- 
fore." For  this  reason  it  was,  that  our  Lord,  personified  by 
the  Psalmist,  "when  he  cometh  into  the  workl,  saith,  Sacri- 
fice and  offering  thou  wouldest  not,  but  a  body  thou  hast 
prepared  me.  In  burnt  offerings  and  sacrifices  for  sin  thou 
hast  had  no  pleasure.  Then  said  I,  Lo,  I  come  (in  the 
volume  of  the  book  it  is  written  of  me)  to  do  thy  will,  O 
God." 

This  is  from  v.v.  6,  7  and  8,  and  our  Apostle's  authority  is 
reason  enough,  why  we  should  believe  the  Messiah  to  be 
the  speaker.  We  may  have  difficulty  in  expounding  every 
thing  in  the  psalm  of  Him  ;  but  not  so  much  as  we  meet 
with  if  we  apply  the  whole  to  David  the  penman.  Another 
difficulty  is  the  question  of  quotation  from  the  Greek  of 
the  LXX.  It  is  nearly,  but  not  precisely  their  language, 
Owen's  opinion  is  probably  correct,  "  The  words,  therefore, 
in  this  place,  were  the  words  whereby  the  apostle  expressed 
the  sense  and  meaning  of  the  Holy  Ghost  in  those  used  in 
the  psalmist,  or  that  which  was  intended  in  them."  He 
also  affirms,  and  says  he  has  proved,  "  That  sundry  passages 
have  been  unquestionably  taken  out  of  the  New  Testament, 
and  inserted  into  that  translation." 

In  V.  5  of  the  Psalm  is  an  apostrophe  of  the  Son  to  the 
Father — "  Many,  O  Lord  my  God,  are  thy  wonderful 
works,"  etc.     And  then,  in  v.  6,  he  states  the  wonder  of 


352  COMMENTARY    ON   THE 

wonders,  that  into  Avhich  the  angels  desire  to  look — and 
which  Paul  describes  to  Timothy,  "Great  is  the  mystery  of 
godliness  ;  God  was  manifest  in  the  flesh,"  etc.  And  he 
here  tells  us  this  was,  when  he  cometh  into  the  world,  he 
saith — the  Son,  addressing  the  Father  saith,  "  Sacrifice  and 
offering  thou  wouldest  not ;  but  a  body  hast  thou  prepared 
me."  Here  we  have  stated,  first  the  Father's  rejection  of 
the  sacrifices  and  offerings  of  the  first  covenant ;  and  sec- 
ond, his  furnishing  to  the  Son  a  body  in  which  to  serve 
and  to  offer  up  the  real,  and  true,  and  only  efficient  sacri- 
fice. Then  in  the  6th  v.  the  first  is  expanded  and  extended, 
"  In  burnt  offerings  and  offerings  for  sin,  thou  hast  had  no 
pleasure."  Then  in  v.  7  the  Son  presents  himself.  "  Then 
said  I,  Lo,  I  come  to  do  thy  will,"  and  refers  to  a  record 
far  back,  wherein  this  is  mentioned.  ("  In  the  volume  of 
the  book  it  is  written  of  me.") 

An  apparent  inconsistency  requires  attention,  and  is  ex- 
plained on  this  general  principle;  that  acts  of  required  duty 
in  worship,  if  performed  for  outward  substance,  yet  with 
wrong  temper  and  disposition,  are  not  acceptable  service 
at  all ;  but  become  positively  offensive  and  sinful.  We 
have  a  clear  instance  in  Isa.  i.  11-15 — where  many  of  the 
required  services,  expressly  ordained  of  God, — sacrifices, 
burnt  oflferings  of  rams  and  fed  beasts,  new  moons  and  set 
feasts,  we  translate  it — but  it  is  Sabbaths,  calling  of  assem- 
blies— all  are  repudiated — "  they  are  a  trouble  unto  me,  I 
am  weary  to  hear  them — it  is  iniquity,  even  the  solemn 
meeting."  The  reason  is  manifest.  Amid  all  these  outward 
services,  there  is  no  heart  religion — "  who  hath  required 
this  at  your  hand  to  tread  my  courts,"  that  is,  in  such  a 
state  of  mind.  So,  in  Iviii.  4,  etc.,  he  rejects  their  fiists, 
although  fasting  is  a  solemn  duty.  Thus,  in  the  case  before 
us.  All  their  sacrifices,  offered  in  the  sad  mistake  and  sup- 
position, that  they  do  cleanse  tlie  heart  and  free  the  soul 


EPISTLE   TO   THE   HEBREWS.  353 

from  moral  guilt  and  pollution,  are  null  and  void.  They 
were  never  designed  to  accomplish  such  results,  and  so  re- 
lied upon,  become  abomination  in  the  sight  of  God.  In 
none  of  these  doth  the  Lord  take  pleasure,  when  thus  put 
into  a  wrong  position,  and  relied  upon  as  meritorious  and 
efficacious.  A  duty  (for  substance)  out  of  place  and  out  of 
time,  is  no  longer  a  duty,  but  a  sin. 

2.  The  translation  in  the  Psalm — "  mine  ears  hast  thou 
opened  " — and  that  in  our  text — "  a  body  hast  thou  pre- 
pared me " — though  apparently  incongruous,  yet  really 
coincide  in  sentiment.  For  (a.)  the  opening  of  the  ears  is 
a  preparatory  move  in  the  direction  of  obedience.  If  a 
man's  ears  are  shut,  commands  are  excluded — he  cannot 
hear;  and,  of  course,  cannot  obey.  "The  Lord  hath  opened 
mine  ears,  and  I  was  not  rebellious" — Isa.  1.  5.  And  a  little 
before,  in  xlviii.  8,  the  shut  ear  is  a  figure  for  the  disobe- 
dient heart  and  hand — "  thine  ear  was  not  opened."  And 
Jer.  vi.  10. — "their  ear  is  uncircumcised  " — it  has  not  been 
cvi  open,  as  the  word  for  opened  in  the  Psalm  means.  It 
is  applied  to  cutting  a  covenant.  See  Gen.  xv.  18.  Ex. 
xxxiv.  10,  27.  Jer.  xi.  10.  The  plain  force,  therefore,  and 
meaning  of  the  expression,  "  mine  ears  hast  thou  opened," 
is  this — viz.,  thou  hast  furnished  me  with  the  means  and 
instruments  of  disobedience — I  am  thus  qualified  to  meet 
the  engagements  of  the  covenant  long  since  cut,  confirmed 
and  established.  (6.)  But  this  is  the  force  and  meaning  of 
Paul's  translation, — "a  body  hast  thou  prepared  me."  Two 
things,  the  covenant  cut  before  the  foundation  of  the  world 
— (Eph.  i.  4)  requires  of  our  divine  Mediator.  He  must 
obey  the  law  actually — fulfil  all  righteousness:  and  he  must 
eudui-e  the  penalty  due  to  the  transgressions  of  law  by  his 
people.  Now,  neither  of  these  is  possible,  but  in  conse- 
quence of  his  possessing  our  nature.  Obedience  in  these 
two  senses,  by  him  as  God,  is  inconceivable :  God  cannot  fill 

.30  » 


354  COMMENTARY  ON  THE 

up,  by  practical  compliance  with  law,  all  the  social  duties 
of  humanity.  God  cannot  sufier  the  agonies  of  the  curse. 
The  thought  is  blasphemous.  Besides,  if  we  could  conceive 
the  impossibility  and  suppose  it  a  reality,  of  what  avail 
could  it  be?  It  was  man  that  neglected  and  refused  to  fulfil 
the  law  :  and  man's  nature,  pure  and  holy,  alone  could  meet 
and  fulfil  it.  The  righteousness  of  an  angel  might  meet  a 
requisition  upon  angels,  and  secure  their  justification;  but 
how  could  it  meet  the  law's  demand  upon  humanity  ?  It 
was  man — human  nature  in  human  persons,  that  earned  the 
wages  of  sin,  and  to  humanity  they  must  be  paid.  But  this 
humanity,  alone  and  unsustained  by  the  mighty  one  of 
Jacob,  must  sink  and  become  annihilated  under  the  curse 
of  the  law.  Unite  these  three  ideas,  and  you  see  the  indis- 
pensable necessity  for  the  incarnation.  He  must  be  man, 
to  obey  and  die  ;  He  must  be  God  to  sustain  humanity  and 
carry  it  through  the  burning,  fiery  furnace.  "  A  body  " — 
a  human  nature  complete  and  perfect — "  hast  thou  prepared 
me." 

3.  Another  difficulty  meets  us  in  v.  7.  The  parenthesis 
("  in  the  volume  of  the  book  it  is  written  of  me  ").  The 
word  for  volume  means  a  little  head.  Kephale  is  the  head ; 
and  so  we  use  the  Latin  word  to  describe  subdivisions  in  a 
book  or  treatise — chapters  1,  2,  3,  etc.  But  the  apostle's 
translation  is  exceedingly  specific — it  is  the  diminutive,  and 
occurs  only  here  in  the  New  Testament.  Our  a(loj)ted  La- 
tin word  volume  means  simply  a  roll  :  and  in  this  form 
were  writings  made  of  old.  See  Ezra  vi.  2.  Jer.  xxxvi.  2, 
6,  23,  29.  The  Hebrew  rolls  are  written  from  the  right 
side  to  the  left :  and  when  the  parchment  was  filled  up,  it 
was  rolled  up  in  the  same  way.  Now  the  expression,  little 
head,  directs  us  to  that  part  of  the  .sacred  roll  first  formed, 
and  before  it  becomes  large.  And  this  can  be  none  other 
than  the  first  rolled  ])art  of  the  parchment  volume.     What 


EPISTLE   TO   THE    HEBREWS.  355 

record  do  we  there  find  concerning  the  Mediator?  The  in- 
evitable response  is,  the  first  gospel  promise  :  Gen.  iii.  15 — 
"  he  shall  bruise  thy  heel."  In  the  beginning  of  the  roll 
of  the  book  th.ere  is  a  record  concerning  me. 

V.  8  of  the  psalm  is  separated  from  the  declaration  of  a 
record  :  whilst  the  Apostle  places  it,  somewhat  abbreviated, 
in  immediate  connection  with  said  declaration — v.  7.  Upon 
the  Father's  refusal  to  accept  the  offerings  as  presented,  the 
Son  steps  forward,  as  promised  to  the  human  race  in  the 
garden,  and  declares  his  readiness,  being  duly  furnished 
with  a  body,  to  fulfil  the  whole  will  of  God  concerning  the 
revelation  of  his  mercy  to  the  moral  universe,  by  perform- 
ing such  obedience  and  oftering  such  a  sacrifice  as  will 
delight  the  Father,  because  it  will  evince  to  the  intelligent 
creation,  that  God  is  just  whilst  he  justifies  sinners  who 
believe  in  the  promised  Mediator  and  High  Priest. 

Verses  8,  9  and  10  contain  an  argument  based  ou  the 
quotation  from  Psalm  xl. ;  but  very  similar  to  that  built  on 
the  quotation  from  Jer.  xxxi.  in  chapter  viii.  above.  One 
covenant  becomes  unsatisfactory;  and  another  is  promised 
as  preferable  and  abiding.  So  here,  from  the  expressed 
dissatisfaction  with  the  sacrifices  of  the  old  law,  as  being 
inefficient  in  their  very  nature  for  the  removal  of  sin,  and 
never  having  been  designed  for  more  than  types  of  the 
time,  and  being  by  the  offerers  put  out  of  their  proper 
place,  their  removal  must  take  place. 

V.  8.  "  Above,  when  he  said.  Sacrifice,  and  offering,  and 
burnt-offerings,  and  offering  for  sin,  thou  wouldst  not,  nei- 
ther hadst  pleasure  therein,  which  are  offered  by  the  law." 
This  removes  the  former  dispensation  ; 

V.  9.  "  Then  said  he,  Lo,  I  come  to  do  thy  will  O  God. 
He  taketh  away  the  first,  that  he  may  establish  the  second." 
The  voluntary  offering  of  the  Great  High  Priest  comes  in 


356  COMMENTARY   ON   THE 

for  the  accomplishment  of  all,  in  which  the  other  failed. 
And 

V.  10  contains  the  conclusion,  that  the  true  church — 
God's  chosen  and  called — are  completed  in  their  sanctifica- 
tion  and  eternal  safety  by  that  one  offering.  "  By  the 
Nvhich  will — (decree,  thing  decreed — thelemati) — we  are 
sanctified,  through  the  offering  of  the  body  of  Jesus  Christ 
once," 

Again,  in  closing  this  as  a  distinct  argument,  let  us  note 
its  bearing  on  the  grand  end  of  the  Epistle,  as  a  dehorta- 
tion  from  apostasy.  One  sacrifice  and  none  but  one  could 
take  away  sin  ;  take  heed  therefore,  brethren,  how  you 
allow  yourselves  to  think  lightly  of  this  one  offering;  and 
place  the  shadow  above  tlie  substance. 

Also,  let  us  keep  in  mind  the  origin  and  the  end  of  both 
dispensations,  and  all  the  diversified  instrumentalities  in 
their  conduct.  The  origin  is  the  sovereign  will  of  the  great 
God.  This  sovereign  decree  has  no  antecedent :  no  reason 
outside  and  beyond  himself,  does  God  ever  give  why  he 
planned  and  determined  on  the  glorious  scheme  of  redemp- 
tion. "  Even  so  Father,  for  so  it  seemed  good  in  thy  sight." 
The  end  as  to  Himself — his  own  glory  in  the  revelation  of 
the  new  attribute  of  mercy — that  is,  love  going  forth  to  sin- 
ners. The  end,  as  to  the  church,  we  are  sanctified — and 
this  as  to  the  aggregate  mass,  that  he  might  present  it  to 
himself  a  glorious  church  without  spot  or  wrinkle.  As  to 
the  individuals  of  which  it  is  composed.  Each  member  of 
this  one  body,  is  not  only  consecrated  to  his  service  by  the 
divine  decree :  which  indeed  is  what  secures  the  sanctifica- 
tion  of  the  individual  in  the  highest  and  holiest  sense — 
that  is,  makes  certain  his  deliverance  from  the  punishment 
of  sin,  and  all  liability  of  it  forever;  from  the  death  spirit- 
ual,  in    other  words,  restoration   to  spiritual   life  by  the 


EPISTLE   TO  THE   HEBREWS.  357 

renewing  of  the  Holy  Ghost;  and  his  everlasting  growth 
in  grace  onward  forever. 

And  all  this  argument  and  its  consequences,  it  will  be 
seen,  belong  to  the  Priestly  office.  And  to  its  further 
application  our  Apostle  proceeds  ; 

In  verses  11-18.     "And  every  priest,"  etc. 

We  have  another  comparison  and  contrast  between  the 
Priests  of  the  old  law  on  the  one  hand,  and  Him  of  the 
New,  on  the  other.  This  too,  is  partly  a  recalling  of  the 
matters  already  passed  over.  The  11th  verse  contains  the 
former.  "And  every  priest  standeth  daily  ministering,  and 
offering  often  times  the  same  sacrifices,  which  can  never 
take  away  sins." 

Then  v.  12  contrasts  the  other  side,  "  But  this  man  after 
be  had  offered  one  sacrifice  for  sins,  forever  sat  down  on  the 
right  hand  of  God."  The  points  of  contrast  we  have  had 
before — (1.)  The /regue/ii  offerings,  with  the  one.  (2.)  The 
ineffectual,  with  the  efficient.  (3.)  The  standing,  with  the 
taking  his  seat :  that  indicating  that  work  is  yet  to  be  done ; 
this  that  it  is  finished  and  complete.  (4.)  Daily,  with  for- 
ever. But  the  principal  object  of  this  repetition  is  to  mark 
the  results — the  necessary  consequents :  to  his  enemies  on 
the  one  hand;  and  to  his  friends  on  the  other.  V.v.  13,  14. 
"From  henceforth  expecting  till  his  enemies  be  made  his 
footstool :  For  by  one  offering  he  hath  perfected  forever 
them  that  are  sanctified." 

His  exaltation  we  have  l\ad,  on  i.  13 — and  the  promise  of 
his  enemies  being  made  his  footstool.  Here  this  as  a  result 
of  the  one  offering ;  and  his  expectancy  of  it  is  the  point 
to  be  brought  out.  If  his  sacrifice  was  completed,  when  he 
bowed  his  head  and  said — "  it  is  finished,"  it  was  not  possi- 
ble he  should  be  holden  of  death,  the  last  enemy  ;  but  rise 
and  reign  he  must.  The  promise  in  the  ex.  Psalm,  con- 
firmed by  an  oath  stands  sure,  and,  as  in  the  parable.  Matt. 


358  COMMENTARY    OX    THE 

xxi.  33-42,  the  vengeance  belongs  to  the  Father,  "  He  will 
miserably  destroy  those  wicked  men,  and  will  let  out  his 
vineyard  unto  other  husbandmen."  There  can  be  no  doubt, 
as  to  the  utter  destruction  of  the  Jewish  nation,  being  here 
specially  referred  to.  Their  entire  social  and  ecclesiastical 
fabric  was  hurled  to  the  ground,  and  most  fearful  calami- 
ties followed  them.  But  we  may  not  limit  this  vengeance 
to  any  one  nation  or  people.  All  who  rise  up  against  the 
Lord  and  his  Messiah  must  come  under  his  avenging 
rod.  To  be  made  a  footstool  implies  deep  social  degrada- 
tion ;  but  individual  destruction  is  included.  All  his  ene- 
mies, who  are  also  enemies  of  his  redeemed  church,  are 
doomed. 

The  particular  attitude  of  Christ  may  be  noticed — hence- 
forth expecting.  Expectation  implies  a  coming  good — some 
promise,  expressed  or  inferred  as  about  to  take  place :  a 
thing  looked  for  with  longing  desire.  The  Lord  awaits  the 
destruction  and  utter  subjection  of  his  enemies,  with  confi- 
dence that  it  will  come ;  and  that  it  will  be  a  benefit  to  the 
cause  of  righteousness  and  truth.  This  is  made  certain  by 
the  very  character  of  the  divine  government.  God  is  just, 
in  his  own  nature;  and  therefore  sin  must  be  punished. 
The  counterpart  of  this  results  from  the  one  offering ;  that 
being  full  and  perfect,  must,  in  the  very  nature  of  the  ease, 
secure  a  corresponding  escape  from  the  degradation  of  the 
footstool ;  and  the  full  and  lasting  possession  of  the  opposite 
blessings. 

The  position,  that,  after  he  had  offered  the  one  sacrifice 
for  sins,  Christ  sat  down  in  the  throne,  is  destruction  to  the 
Socinian  doctrine,  that  Christ  did  not  ofier  his  sacrifice,  until 
he  went  to  heaven.  It  is  equally  adverse  to  the  Papal  doc- 
trine of  the  mass,  which  teaches  that  Christ  is  really  and 
truly  sacrificed  every  time  the  Priest  consecrates  and  drinks 
the  wine  himself  and  distributes  the  bread  to  the  people. 


EPISTLE   TO   THE    HEBREWS.  359 

Rome  thus  multiplies  sacrifices  indefinitely,  and  thus  sets 
aside  the  one  offering  of  the  true  High  Priest. 

What  a  source  of  comfort  to  know,  that  our  mighty  Re- 
deemer accounts  our  enemies  his  also ;  and  will  enable  us 
to  secure  victory  over  them. 

Let  us  stand  still  in  faithful  expectancy  of  his  divine  in- 
terposition on  our  behalf:  but  let  us  expect  nothing  but 
what  is  covered  by  a  promise. 

V.v.  15-18.  "  Whereof  the  Holy  Ghost  is  also  a  witness 
to  us ;  for  after  that  he  had  said  before,  This  is  the  cove- 
nant that  I  will  make  with  them  after  those  days,  saith  the 
Lord,  I  will  put  my  laws  into  tlieir  hearts,  and  in  their 
minds  will  I  write  them  :  and  their  sins  and  iniquities  will 
I  remember  no  more.  Now,  where  remission  of  these  is, 
there  is  no  more  offering  for  sin." 

Here  we  have  a  restatement  of  the  substance  quoted 
from  Jeremiah  in  chap.  viii.  8,  etc. ;  but  for  a  different  pur- 
pose. There  it  is  used  to  prove  a  new  and  superior  cove- 
nant ;  here  it  is  more  restricted  and,  in  a  sense,  more  im- 
portant :  it  is  adduced  in  proof,  that  the  one  oflTering  of 
Christ  renders  all  others  unnecessary,  because  it  secures  re- 
mission of  sin ;  and  by  consequence  precludes  any  further 
sacrifice :  For  if  sin  is  remitted,  forgiven,  for  ever  wiped 
out,  there  is  no  place  for  further  offering.  And  thus  is 
brought  to  a  close,  the  direct  dehortation  from  apostasy. 
The  precise  point  in  which  it  terminates  is  that  which  mag- 
nifies the  Priestly  office  of  Messiah.  The  power  and  effi- 
cacy of  all  arguments  from  His  prophetic  and  His  Kingly 
offices  depend  on  the  perfection  of  his  sacrifice.  Had  He 
failed  here,  all  was  lost :  but  having  received  at  the  Fath- 
er's hand  the  bitter  cup,  by  his  agonies  on  our  behalf, 
he  exhausted  it ;  and  the  government  of  the  universe,  and 
the  salvation  of  his  chosen  and  called  church,  was  placed 
beyond  all  doubt  and  peril,  when  he  cried.  It  is  finished. 


3G0  COMMENTARY   ON    THE 

The  dehortiition, — the  dissuasion  from  apostasy  being 
closed ;  the  apostle  proceeds  forthwith,  to  the  exhortation — 
the  persuasion  to  hold  fast  the  profession  of  our  faith. 
This  fills  up  the  remainder  of  this  most  interesting  and  im- 
portant of  all  letters. 

An  analysis  of  the  whole  for  our  purpose  in  general 
stands  thus ; 

Chap.  X.  19-23.  A  grand  inference  of  actual,  practical 
duties,  based  upon  the  perfection  of  the  great  sacrifice. 

V.v.  24,  25.  The  social  bearings  of  these  duties  upon  the 
members  of  the  spiritual  body. 

V.v.  26-31.  Motives  to  active  duties,  from  the  ruinous 
consequences  of  drawing  back. 

V.v.  32-36.  Arguments  from  past  experience. 

V.v.  37-39.  Additional  arguments,  from  the  shortness 
of  the  time  to  the  coming  destruction  ;  and  the  divine  in- 
terposition on  their  behalf. 

Chap.  xi.  contains  what  Doctor  Mason  characterizes  "  the 
biography  of  faith,"  which  is  really  an  extended  and  power- 
ful argument  from  the  experiences  of  God's  redeemed  from 
the  creation  to  the  Cross :  and  xii.  1  contains  the  grand 
inference. 

Chap.  xii.  2-4  continues  this  same  form  of  argument, 
but  with  an  infinitely  grander  feeling — the  matter  is  the 
example  of  Jesus  himself. 

V.v.  5-13.  An  argument  to  submission  and  profiting 
thereby,  from  the  relation  we  sustain  to  God  as  a  father ; 
which  converts  all  our  afflictions  into  chastisements. 

V.v.  14-17  urge  peace  and  holiness  in  all  social  rela- 
tions. 

V.v.  18-29.  The  grand  contrast  of  the  two  covenants, 
or  disi)cnsatioiis,  enforcing  the  duty  of  universal  obedience 
and  steadfa-stncss,  by  the  awful  displays  of  the  divine 
glory. 


EPISTLE   TO   THE    HEBREWS.  361 

Chap.  xiii.  repeats  the  injunction  to  embody  love  in  the 
duties  of  social  life  everywhere.     The  detail  in  its  time. 

X.  19-23.  The  inferential  particle,  therefore,  looks 
back  to  the  perfected  and  perfect  sacrifice,  and  its  necessary 
consequences — the  utter  abolition  of  all  sin,  as  to  guilt  and 
pollution.  Then  it  directs  attention  to  the  most  weighty 
and  important  obligations  to  perseverance  in  the  ways  of 
well  doing. 

"  Having  therefore,  brethren,  boldness  to  enter  into  the 
holiest  by  the  blood  of  Jesus,  By  a  new  and  living  way, 
which  he  hath  consecrated  for  us,  through  the  living  veil, 
that  is  to  say,  his  flesh ;  And  having  an  High  Priest  over 
the  house  of  God  ;  Let  us  draw  near  with  a  true  heart,  in 
full  assurance  of  faith  ;  having  our  hearts  sprinkled  from 
an  evil  conscience,  and  our  bodies  washed  with  pure  water. 
Let  us  hold  fast  the  profession  of  our  faith  without  waver- 
ing ;  for  he  is  faithful  that  promised." 

Remark  1.  The  injunctions,  Let  us  draw  near — Let  us 
hold  fast,  are  one  in  substance ;  and  the  master  idea  in  this 
context :  all  the  others  are  subservient  thereto. 

2.  The  word  translated  boldness  we  have  already  had. 
In  iii.  6  we  render  it  confidence,  and  in  vi.  16,  boldly — 
Avith  boldness.  It  signifies  that  free,  confidential,  filial  lib- 
erty of  speech,  which  characterizes  an  affectionate  child's 
supplications  and  requests,  poured  into  the  ears  of  a  yearn- 
ing parent.  This  distinguishes  our  approach  into  the  way 
or  entrance  of  the  holy  place;  and  because  it  is  by  the  blood 
of  Christ. 

3.  The  way  of  entrance  into  the  most  holy  place  made 
with  hands,  was  with  blood  of  slain  beasts,  through  the  holy 
place  and  the  veil ;  but  this  new  way  is  through  the  heavens 
and  the  blue  veil  above.  It  is  made  new — newly  sacrificed, 
as  the  word  for  consecrated  signifies — renovated ;  and  it  is 
called  living,   as  it  leads  to  life  and  glory  on  high;    it 

.31 


3G2  COMMENTARY    ON    THE 

is  by  the  rending  of  his  flesh,  this  way  is  laid  open.     The 
atonement  opens  tlie  gates  of  glory. 

4.  "  For  us,"  who  in  every  age  believe  in  hira.  But  a 
contrast  is  implied.  Those  of  old,  whose  faith  was  dimly 
enlightened  by  the  shadows  of  which  we  have  the  substance, 
had  a  faith  proportionably  feeble  :  whilst  the  clear  light 
that  shines  on  our  new  and  living  Way,  makes  travelling 
therein  free,  bold,  pleasant,  joyful. 

5.  And  besides  these  immense  advantages,  having  a  great 
Priest  over  the  house  of  God,  let  us  draw  near.  We  read 
it,  an  High  Priest.  But  there  is  a  change  of  phrase  from 
High  as  usual,  to  Great ;  and  I  cannot  think  it  intended 
to  present  the  same  precise  idea.  High  has  reference  to 
other  priests  of  inferior  condition,  and  is  relative;  but  Great, 
is  absolute.  "Great  in  his  person,  God  and  man,  as  the 
Apostle  described  him  in  Chs.  i.  ii.  iii ;  Great  in  his  glori- 
ous exaltation  ;  Ch.  viii.  1,  2  ;  great  in  his  power  and  the 
efficacy  of  his  office.  Ch.  vii.  25 ;  Great  in  honor,  dignity 
and  authority ;  the  consideration  whereof  leads  both  unto 
the  confirmation  of  our  faith,  and  the  ingenerating  of  a  due 
reverence  in  our  hearts  toward  him." 

6.  He  is  over  the  house  of  God  :  his  official  relation  to 
his  redeemed  church  must  be  ever  kept  in  mind.  He  orders 
the  entire  worship:  the  government,  the  offices  in  the  church, 
their  duties,  their  rules  for  their  own  conduct  and  for  their 
directing  the  conduct  of  the  people — all  are  under  the  con- 
trol of  this  Great  Priest.  And  we  may  add,  the  Kingly 
and  Prophetic  offices  are  here,  as  it  were,  off'-shoots  of  the 
Priesthood,  and  it  is  no  easy  task  to  draw  the  line  between 
them :  the  very  attempt  to  do  so,  reveals  the  fact  of  his 
Greatness,  and  magnifies  the  glory  of  his  Priesthood,  the 
basis  and  spring,  as  we  have  seen,  of  his  whole  official 
poM'cr. 

7.  With  all  these  advantages,  he  exhorts  us  to  engage 


EPISTLE    TO   THE    HEBREWS.  363 

and  continue  in  the  worship  of  the  house  of  God  :  "Let  us 
draw  near."  And  several  things  are  involved,  (o.)  The 
temper  of  our  soul — "  with  a  true  heart."  Truth  may  re- 
gard the  understanding  ;  and  then  is  opposed  to  falsehood 
and  error.  Now  God  requires  doctrinal  truth.  If  a  man 
reject  fundamental  truth  he  cannot  be  a  true  and  accepted 
worshipper.  Ex.  gr.,  one  who  denies  the  Trinity  denies  and 
repudiates  salvation.  He  who  rejects  the  atonement — deny- 
ing that  Christ  bare  our  sins — suffered  the  penal  evil — the 
death  due  to  us,  is  off  the  foundation. 

On  the  other  hand,  a  man  may  perceive  these  and  similar 
important  doctrines  and  admit  their  truth — but  hold  it  in 
unrighteousness,  and  so  cannot  draw  near.  For  truth  may 
regard  the  affections,  and  is  equivalent  to  sincerity — a  right 
state  of  heart — with  the  heart  man  believeth.  Neither  of 
these  alone,  can  consist  with  the  duty  of  drawing  near  unto 
God.  Both  truth  and  sincerity  must  dwell  in  the  soul. 
(6.)  Full  assurance  of  faith — the  manner  of  approach. 
Without  faith  it  is  impossible  to  please  God.  A  true  be- 
liever only  can  find  acceptance.  He  that  believeth  not 
God  hath  made  hira  a  liar.  Unbelief  consists  in  rejecting 
God's  testimony  concerning  salvation  through  Christ;  and, 
therefore,  persevered  in,  ensures  eternal  ruin.  On  the  other 
hand,  that  faith  that  works  by  love,  sets  to  its  seal  that  God 
is  true,  (c.)  Faith,  whilst  in  nature  the  same  in  all,  and 
at  all  times  the  same,  j^et  differs  in  degree  in  different  per- 
sons ;  and  in  the  same  person  at  different  times.  The  orig- 
inal here  used  occurs  in  Rom.  iv.  21  and  xiv.  5,  and  is  ren- 
dered in  both  fully  persuaded.  It  is  not  of  small  importance 
here  to  observe,  that  this  full  assurance  is  not  a  persuasion 
— a  fixed  and  firm  confidence  that  the  soul  is  born  again, 
and  has  certainly  an  interest  in  the  great  salvation.  This 
makes  my  experiences  the  basis  and  foundation  of  my  hope. 
This  is  faith,  not  in  God,  but  in  the  frame  and  feeling  of  my 


364  COMMENTARY   ON   THE 

own  spirit :  and  will  be  characterized  by  instability,  fluctu- 
ation, uncertainty.  But  tliis  "  full  assurance  "  is  persuasion, 
a  firm  and  immovable  confidence  in  the  truth,  reality  and 
perfection  of  the  work,  and  especially  the  crowning  work 
of  our  Great  Priest.  This  gives  him  the  honor ;  and  this 
assurance  gives  stability — it  is  the  soul's  anchor.  But  of 
this  more  hereafter. 

8.  AVe  have  another  pair  of  qualifications — an  heart 
^rinkled  from  an  evil  conscience :  and  our  bodies  washed 
with  pure  \vater.  Here  (a)  note.  The  conscience  may  be 
evil  in  two  ways — it  is  evil  and  hostile  to  us,  when  it  does 
its  duty  in  condemning  our  conduct  and  causing  uneasiness, 
distress  and  apprehension  of  punishment — So  in  v.  2,  above. 
Or  conscience  may  be  blinded,  obtuse  and  unobservant  of 
our  secret  or  heart  sins.  They  lie  hid  and  give  us  no  un- 
easiness. This  is  the  evil  conscience  in  the  present  case : 
and  for  removing  such,  the  legal  provision  was  by  sacrifice; 
to  which  reference  is  had  in  the  expression  sprinkled — the 
mode  of  applying  the  blood  of  sacrifice.  Without  this  the 
Israelite  is  excluded  from  the  congregation.  The  spiritual 
meaning  of  the  type  is  the  blood  of  atonement,  {b.)  Our 
bodies  washed — Very  numerous  were  the  Jewish  washings : 
in  them  all  the  one  idea  of  purification  prevails.  The 
water,  everywhere  thus  used,  symbolized  the  Holy  Spirit, 
the  purifier.  Outward  baptism  may  be  alluded  to;  but 
1  Peter  iii.  21  seems  to  exclude  it,  "The  like  figure  whcre- 
unto  even  baptism  doth  also  now  save  us  (not  the  putting 
away  of  the  filth  of  the  flesh,  but  the  answer  of  a  good 
conscience  toward  God)  by  the  resurrection  of  Jesus 
Christ."  The  good  conscience  results  from  the  Spirit's 
washing  the  evil  away.  Sanctification  is  made  sure  by  the 
great  sacrifice. 

V.  23.  "Let  us  hold  fast"  etc. 

This  is  the  precise  contrary  of  the  grand  dehortation. 


EPISTLE   TO   THE    HEBREA\^S.  365 

It  furnishes  five  points  for  consideration.  1.  The  charac- 
ters addressed — believers,  professed  followers  of  Christ.  2. 
It  is  the  duty  of  believers  to  make  a  profession  of  their 
faith.  3.  Believers  may  be  under  great  temptations  to 
waver  and  renounce  their  faith.  4.  The  i:)rofession  of  the 
faith  is  worth  holding  fast.  5.  A  farther  reason  enforcing 
this  duty — for  he  is  faithful  that  promised. 

1.  The  reception  of  the  gospel  is  a  duty — all  who  hear 
are  bound  to  believe.  It  always  comes  to  us  in  the  man- 
datory form.  Believe,  repent,  turn  ye,  come  —  etc.,  all 
commandments  emanating  from  kingly  authority.  No 
man  can  pass  them  by  and  continue  sinless. 

2.  It  is  our  privilege  and  duty  to  make  profession  of  our 
faith.  We  have  had  this — see  on  iii.  1  and  iv.  14,  and  in 
this  last  the  injunction,  hold  fast 

3.  Whilst  compassed  with  infirmity,  we  shall  be  in  dan- 
ger of  backsliding.  "  Let  him  that  thinketh  he  standeth 
take  heed  lest  he  fall."  Whilst  our  firmness  and  steadfast- 
ness result  from  the  immutability  of  the  covenant  of  grace ; 
yet  our  vigilance  and  diligence  are  necessary  means  to  that 
end. 

4.  The  value  of  a  profession  is  realized  in  its  social  bear- 
ing. A  man  may  be  saved  without  publicly  professing 
Christ ;  but  his  own  spiritual  life  will  always  be  a  sickly 
wavering,  flickering  flame — ever  apparently  on  the  eve  of 
extinction :  and  his  social  religious  life  a  nonentity.  His 
neglect  and  refusal  to  acknowledge  Christ  publicly,  will 
write  him  down  among  the  Lukewarm.  Them  that  honor 
me  I  will  honor ;  and  they  that  despise  me  shall  be  lightly 
esteemed.  There  is  no  neutrality  in  morals;  "he  that  is 
not  with  me  is  against  me."  Of  this  social  value,  more 
anon. 

5.  The  faithfulness  of  a  covenant-keeping  God,  who  has 
confirmed  his  promise  with  an  oath,  lays  a  sure  foundation 

31* 


366  COMMENTARY    ON    THE 

for  the  confidence  of  his  believing  people.     Other  founda- 
tion can  no  man  lay,  that  will  sustain  its  superstructure. 

V.v.  24,  25  bring  up  the  social  bearings  of  this  public 
holding  fast  our  profession.  "And  let  us  consider  one  an- 
other, to  provoke  unto  love,  and  to  good  works.  Not  for- 
saking the  assembling  of  ourselves  together,  as  the  manner 
of  some  is ;  but  exhorting  one  another,  and  so  much  the 
more  as  ye  see  the  day  is  approaching."     Note, 

1.  The  force  of  the  expression  consider.  Let  us  exercise 
our  understandings — let  us  mind  one  another — let  us  study. 
It  enjoins  close  attention,  as  contradistinguished  from  mere 
passing,  loose,  roving  thoughts.  Christians  are  not  to  treat 
each  other  as  they  do  bricks  and  stones  and  lamp-posts,  or 
even  unknown  men  and  women  in  the  streets. 

2.  This  implies  a  felt  interest  in  the  matters  to  be  con- 
sidered. Though  many,  they  are  all  one  in  Christ  Jesus. 
Now,  unless  this  unity  is  felt;  unless  we  perceive  our  com- 
mon relation  to  our  common  Lord,  the  disposition  to  study 
each  other's  persons  and  interests  cannot  embody  itself  in 
action. 

3.  Christianity  is  essentially  social ;  therefore  Christians 
may  not,  and  without  greatly  sinning  cannot,  stand  aloof 
from  each  other.  "  Look  not  every  man  on  his  own  things, 
but  every  man  also  on  the  things  of  others."  Phil.  ii.  4. 
But  this  looks  like  encouraging  a  meddlesome  disposition ; 
the  preceding  verse  however  forestalls  this,  by  inculcating 
humility,  and  rebuking  strife  and  vainglory.  Let  no  man 
be  so  absorbed  in  his  own  pursuits,  for  personal  aggrandize- 
ment and  worldly  gains,  as  to  trample  on  or  utterly  dis- 
regard the  interests  of  his  neighbor.  .This  is  more  fully 
disclosed  by  the  after  thought. 

4.  The  purpose  for  which  we  are  to  study  each  other's 
personal  character  and  condition :  to  provoke,  in  two 
regards.     But  our  English  word  provoke,  is  used  almost 


EPISTLE    TO   THE    HEBREWS.  367 

exclusively  in  an  ill  sense — as  implying  the  excitation  of 
Dad  feeling,  tending  to  retaliatory  action.  The  original 
here  is  more  general,  and  specifies  only  the  stirring,  the 
rousing  and  exciting  to  action,  leaving  out  the  particular 
character  of  the  excitation  to  be  determined  by  the  con- 
nection, and  so  it  is  here — to  love  and  the  consequence  of 
its  action, — good  works.  "If  every  Christian  leave  every 
other  Christian  to  stand  alone,  they  will  soon  all  fall  to- 
gether." (Mason.)  Such  is  not  the  nature  of  heavenly 
"Charity. — Emphatically  the  principle  of  social  goodness. 
If  you  want  to  cool  a  man  effectually — to  divest  him  of 
what  chiefly  makes  a  man  of  him — set  him  alone."  Now 
this  arousing  up  of  the  bond  of  perfectness,  can  be  effected 
only  by  throwing  into  the  chain  of  friendship  the  very 
stream  of  the  heavenly  fire  itself.  "  Love  and  love  only  is 
the  loan  for  love."  In  the  absence  of  it,  solitary  and  dead 
lie  the  individuals  of  a  community — I  should  ralur  say 
of  an  inert  mass.  But  where  love  is,  life  must  be;  and 
where  life  is,  activity  cannot  be  absent.  Good  works  are 
an  indispensable  result  of  that  charity,  whose  essential 
activities  constitute  so  large  an  amount  of  practical  re- 
ligion. 

5.  One  important  movement  of  this  aroused  charity  is 
prophylactic ;  it  guards  against  a  great  and  very  dangerous 
evil — neglect  of  public  worship,  "  not  forsaking  the  public 
assemblage."  Such  forsaking  is  the  first  fearful  step  in  the 
road  to  apostasy.  "  Abolish  the  social  Assemblies,  and  the 
religion  of  Christ  must  soon  take  its  flight  from  the  earth. 
The  preservation  of  these  is  the  greatest  blessing  the  Sab- 
bath perpetuates.  Men  who  habitually  neglect  the  Sabbath, 
soon  be'come  the  most  wicked.  Do  not  so,  but  exhort  one 
another,  to  the  assembling  of  yourselves  together.  This  is 
the  great  means  of  keeping  alive  the  spirit  of  religion  in 
the  soul  of  the  individual  and  of  the  social  body ;  and  if 


368  COMMENTARY   ON   THE 

you  turn  your  back  upon  the  means,  you  have  no  right  to 
expect  God  will  send  after  you." 

6.  This  vigilance  of  eagle-eyed  charity  has  its  especial 
times  and  seasons :  and  one  of  those  was  then  approaching 
the  Hebrew  city  and  nation — "  and  by  so  much  the  more, 
as  ye  see  the  day  approaching."  Our  Lord  reproved  the 
people  for  neglecting  the  signs  of  the  times.  They  could 
look  upon  the  sky,  scan  the  winds  and  the  clouds,  and  di- 
vine the  coming  storm  :  but  the  predictions  of  holy  proph- 
ets, and  the  warnings  of  his  own  blessed  lips,  they  let  pass 
unheeded.  And  now  the  signs  indicate  the  coming,  not  of 
the  day  of  general  judgment,  but  of  special  judgment  upon 
the  Hebrew  city,  nation  and  church.  The  mass  of  the  na- 
tion and  church  had  crowned  their  long  course  of  sin,  by 
the  final  act  of  rejecting  the  Messiah.  The  stone  was  re- 
fused by  the  builders;  he  was  made  of  them  a  stone  of  stum- 
bling and  a  rock  of  offence :  but  he  has  become  the  head 
of  the  corner ;  yea,  because  they  would  not  rest  under  the 
shadow  of  this  great  Rock — it  is  just  about  to  fall  upon 
tliem  and  grind  them  to  powder.  The  exclamation,  "  Cru- 
cify him — Crucify  him,"  was  the  knell  of  their  annihilation 
as  a  nation  and  a  church  of  God.  "  His  blood  be  upon  us 
and  upon  our  children."  And  God  took  them  at  their 
word :  they  trampled  under  foot  his  blood,  and  the  history 
of  the  Jew  is  the  history  of  God's  vengeance.  That  blood 
stain  can  never  be  washed  out:  it  follows  him  in  all  the 
earth,     Hierosohjma  est  perdifa. 

But  it  is  not  the  Jew  only  that  this  blood  stain  follows. 
The  nation  and  kingdom  that  pei*secute  Messiah  in  the 
persons  of  his  peojilo,  foel  the  weight  of  his  indignation. 
The  grand  antichristian  Roman  apostasy  has  for  centuries 
brought  the  curse  of  high  heaven  upon  the  apostate  na- 
tions. He  hath  given  them  "  blood  to  drink  for  they  are 
worthy."     Still,  their  day  is  approaching — the  day  of  a 


EPISTLE   TO   THE    HEBREWS.  369 

terrible  vengeance,  such  as  never  befell  any  nation  hereto- 
fore. They  dream  more  incoherently  than  the  Babylonian 
Despot,  who  suppose  that  the  agony  in  apostate  antichris- 
tian  Europe  is  over,  and  past,  and  gone.  Oh  no  :  they  have 
yet  to  be  made  drunken  with  their  own  blood  as  with  sweet 
wine ;  until  they  learn  that  the  Most  High  God,  our  Re- 
deemer ruleth  in  the  kingdom  of  men,  and  giveth  it  to  the 
people  of  the  saints  of  the  Most  High.  Apostasy  from 
God  brings  the  blood  of  vengeance  on  the  land. 

V.v.  26-31.  Here  is  an  argument  addressed  to  fear.  He 
depicts  some  of  the  terrible  consequences  of  forsaking  the 
true  religion  ;  and  thus  labors  to  awake  the  soul  to  activity 
in  guarding  against  them. 

"  For  if  we  sin  wilfully,  after  that  we  have  received  the 
knowledge  of  the  truth,  there  remaineth  no  more  sacrifice 
for  sins.  But  a  certain  fearful  looking  for  of  judgment  and 
fiery  indignation,  which  shall  devour  the  adversaries." 

In  these  two  verses  we  have  a  very  clear  statement  of  the 
sin  of  apostasy.     Let  us  note  particulars. 

1.  Preparatory  and  necessarily  antecedent  to  this  sin,  is  a 
knowledge  of  the  great  doctrines  of  salvation.  How  can  a 
man  depart  fi*om  a  place  or  a  thing  where  he  never  was  ? 
^ow  can  he  reject  what  was  never  offered  to  him  ?  How 
can  he  go  out  from  us,  if  he  never  was  in  among  us  ?  Know- 
ledge is  antecedent  to  renunciation  of  it. 

2.  This  knowledge  involves  a  perception  and  conviction 
of  its  truth.  The  doctrines  of  the  gospel  are  perceived  to 
be  true :  his  judgment  is  convinced,  and  he  confesses  it, 
that  there  is  no  salvation  but  by  the  blood  and  righteous- 
ness of  Christ ;  that  except  a  man  be  regenerated  and 
sanctified  by  the  Holy  Spirit  he  can  never  go  to  heaven : 
that  without  repentance  he  cannot  see  the  kingdom  of  God. 

3.  Now,  all  this  may  be,  and  yet  no  change  of  heart : 
nothing  but  head  religion.     Yea,  these  may  be  accompa- 


370  COMMENTARY   ON   THE 

nied  by  a  professed  belief  and  public  avowal  of  his  self- 
dedication  to  God  :  and  moreover,  by  an  outward  reforma- 
tion of  morals  and  a  reputation  unblamable  before  men. 
Such  cases  abound  in  every  age  of  the  Church :  and  such 
persons  only  can  possibly  commit  the  sin  of  apostasy.  "  Or- 
thodox opinions  cannot  save  the  soul." 

4.  Evidently  then  this  class  of  people — nominal  profess- 
ors— persons  who  have  a  name  to  live,  but  are  really  dead, 
can  commit  a  sin,  which  lies  beyond  the  possibility  of  a 
heathen  to  commit,  who  never  heard  the  name  of  Christ, 
and  who  is  ignorant  of  the  true  God. 

5.  Sin  wilfully.  This  is  opposed  to  an  act  by  constraint 
— by  thoughtlessness,  by  sudden  surprisal.  It  cannot  sig- 
nify the  presence  of  voluntariness  as  essential  and  peculiar 
to  this  sin.  For  there  is  no  actual  sin  that  does  not  involve 
this  element.  Owen  thinks  wilfully  a  little  too  strong ;  it 
is  as  if  the  point  of  aggravation  lay  in  the  persevering,  ob- 
stinate wilfulness ;  whereas  it  lies  in  the  matter  rejected. 
It  is  a  willing,  deliberate  rejection  of  Christ — a  turning 
away  from  him,  whom  it  knew  and  confessed  was  the  only 
Saviour  of  lost  men.     And  this, 

6.  Because  the  sentence  goes  on — "there  remaineth  no 
more  sacrifice  for  sins."  This,  therefore,  settles  the  matter, 
and  seals  up  the  rejecter  of  this  one  only  efficient  sacrifice, 
in  hopeless  condemnation.  If  there  is  but  one  sacrifice, 
and  this  man  rejects  it,  it  is  not  conceivable  how  he  can  be 
saved.     But  this  was  discussed  on  ch.  vi.  4-6,  which  see. 

7.  But,  though  there  remaineth  no  more  sacrifice  for 
sins;  there  is  something  remaining — a  certain  "fearful  look- 
ing for  of  judgment  and  fiery  indignation,  which  shall 
devour  the  adversaries."  This  dread  expectation  is  not 
voluntary :  nor  is  it  instantaneous  in  the  future.  Yet  will 
it  come  upon  the  soul.  It  is  according  to  the  unchange- 
able will  of  God :  and  thouo;h  the  seared  conscience  of  the 


EPISTLE   TO   THE    HEBREWS.  371 

calm  and  cool  and  deliberate  turner  away  from  the  only 
efficient  sacrifice,  may  feel  perfectly  self-satisfied  for  a  time, 
to  us  not  defined ;  yet  it  will  come,  and  the  awakened  soul 
will  feel  the  scorching  fires  of  a  condemning  conscience; 
dreadful  premonitor  of  a  still  more  fearful  flame,  which 
the  angry  breath  of  the  Almighty  will  kindle  up,  but 
which  the  waters  of  a  thousand  seas  can  never  quench. 

The  certainty  and  awfulness  of  this  coming  fiery  ven- 
geance, is  next  sustained  by  an  argument  from  the  less  to 
the  greater. 

V.v.  28,  29.  "He  that  despised  Moses'  law  died  without 
mercy  under  two  or  three  witnesses :  Of  how  much  sorer 
punishment,  suppose  ye,  shall  he  be  thought  worthy,  who 
hath  trodden  under  foot  the  Son  of  God,  and  hath  counted 
the  blood  of  tlie  covenant,  wherewith  he  was  sanctified,  an 
unholy  thing,  and  hath  done  despite  unto  the  Spirit  of 
Grace?" 

1.  By  the  law  of  Moses  is  here  meant  not  simply  the  law 
of  the  priesthood ;  but,  in  a  more  general  sense  the  entire 
code,  and  especially  the  penal  enactments.  These  were 
various,  and  in  several  of  them  the  penalty  was  death,  ex. 
gr.  murder,  idolatry,  incest,  blasphemy.  Not  only  was  the 
penalty  severe,  but  it  was  never  pardoned.  "  Thou  shalt 
take  no  satisfaction  for  the  life  of  the  murderer — the  mur- 
derer shall  surely  be  put  to  death."     Accordingly 

2.  For  this  class  of  criminals  there  was  provided  in  the 
Mosaic  system  no  atoning  sacrifice.  The  law  must  take  its 
course.  In  this  particular,  it  may  well  be  questioned, 
whether  modern  legislation  has  wisely  left  so  wide  a  mar- 
gin to  executive  clemency;  and  whether  pardons  sensa- 
tional have  not  encouraged  murder,  piracy  and  treason. 
The  theory  of  a  pardoning  power,  is,  that  human  tribunals 
are  so  defective,  it  seems  desirable  to  keep  a  door  of  life 
open  as  long  as  possible.     One  great  error  may  here  be 


372  COMMENTARY   ON   THE 

mentioned.  Juries  sometimes  bring  in  a  verdict,  and 
judges  pronounce  the  accused  guilty  of  death;  and  then 
turn  round  and  request  the  Governor  to  set  aside  their  own 
sentence.     This  is  monstrous ! 

3.  But  a  protection  against  injustice  is  provided  by 
Moses.  No  man  shall  be  convicted  of  a  capital  offence,  but 
by  the  testimony  of  at  least  two  witnesses.  It  forefends  inno- 
cence against  condemnation ;  but  when  the  proof  is  full,  clear 
and  unequivocal,  it  protects  justice  against  the  assaults  of 
pity  and  compassion.  He  dies  without  mercy.  The  nearest 
relations  were  forbidden  to  let  natural  affection  retard  the 
current  of  justice — "  neither  shall  thine  eye  pity  him,  nei- 
ther shalt  thou  spare,  neither  shalt  thou  conceal  him. 
But  thou  shalt  surely  kill  him."  Deut.  xiii.  7.  Now,  such 
being  the  statutory  provision  against  the  transgressor  and 
contemner  of  Moses  law:  judge  ye,  brethren!  how  much 
more  severe  the  punishment  and  irrevisable  the  doom  of 
the  gospel  despiser !  So  confident  is  the  Apostle  in  the  force 
of  his  argument,  that  he  leaves  it  to  themselves  to  meas- 
ure, if  they  can,  the  enhanced  criminality,  and  the  deeper 
damnation  of  those  who  sit  under  the  clearer  light  of  the 
New  Law.  But  he  assumes,  as  perfectly  unquestionable, 
(a.)  That  the  apostate  is  worthy  of  punishment.  (6.)  That 
it  must  be  worse, — more  severe,  than  the  punishment  in- 
flicted by  the  old  law — a  temporal  matter  but  the  highest, 
even  death  by  stoning,  (c.)  Now,  as  the  penalty  for  apos- 
tasy, is  not  temporal  but  spiritual;  not  of  the  body,  but 
of  the  soul;  not  in  time,  but  in  eternity,  judge  ye  as  to  the 
excess  of  it  above  and  beyond  the  death  by  stoning. 

4.  But  in  order  to  a  correct  estimate,  you  must  look  into 
points  of  aggravation — the  counts  of  the  indictment  of 
which  he  has  been  found  guilty.  And  (a.)  He  liath  com- 
mitted a  grievous  personal  offence  against  the  Messiah,  our 
King — "  who  hath   trodden   under  foot  the  Son  of  God." 


EPISTLE    TO   THE    HEBREWS.  373 

A  bold  figure  this,  expressive  of  a  most  outrageous  per- 
sonal insult — an  indignity,  capable  of  resulting  from  noth- 
ing less  than  the  most  inveterate  hatred  :  "  they  have  both 
seen  and  hated  both  me  and  my  Father."  (6.)  His  sacri- 
fice is  despised  and  his  entire  official  work,  as  the  sin  aton- 
ing Priest,  is  scouted  and  contemned — "  hath  counted  the 
blood  of  the  covenant  wherewith  he  was  sanctified,  an  unholy 
thing" — a  common  or  unclean  thing — such  as  the  Aaronic 
priests  would  not  offer.  A  question  has  been  raised  here — 
whether  the  blood  is  Christ's  own,  or  the  blood  the  apostate 
himself  had  professedly  offered.  Against  the  former  it  is 
alleged,  that  if  Christ's  blood  be  intended,  then  the  incon- 
sistency of  Himself  being  sanctified  meets  us.  How  could 
Christ  be  sanctified,  being  in  himself  perfectly  holy,  harm- 
less and  undefiled  ?  We  answer,  it  is  as  our  Pi'iest,  he  offi- 
cially and  not  personally,  is  sanctified  by  and  with  his  own 
blood.  It  is  his  oflScial  consecration  that  is  intended  ;  not 
his  personal  purification,  (c.)  The  remaining  offence,  is  the 
insult  oflfered  to  the  Holy  Spirit — "  hath  done  despite  to 
the  Spirit  of  grace,"  by  whose  agency  alone,  the  grace  of 
Christ  is  applied  to  the  sinner,  "  but  they  rebelled  and 
vexed  the  Holy  Spirit."  The  Greek  word  in  our  text  means, 
insult  with  injury.  Now  "  whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in  this 
world,  nor  in  the  world  to  come."  Matt.  xii.  32.  "  Ye  do 
always  resist  the  Holy  Ghost."  It  is  by  the  application  of 
the  truth,  through  the  Spirit,  that  the  measure  of  illumina- 
tion reached  by  the  sinner,  is  attained :  and  his  labors  to 
quench  the  Spirit,  are  therefore,  peculiarly  aggravating. 

In  v.v.  30,  31,  he  argues  the  fearfulness  of  this  expecta- 
tion, and  the  terribleness  of  this  punishment,  from  the  essen- 
tial nature  of  God's  government.  "  For  we  know  him  that 
hath  said,  Vengeance  belongeth  unto  me,  I  will  recompense, 
saith  the  Lord.  x\nd  again,  The  Lord  shall  judge  his  peo- 
32 


374  COMMENTARY   ON   THE 

pie.  It  is  a  fearful  thing  to  foil  into  the  hands  of  the 
living  God." 

These  quotations  are  from  Dcut.  xxxii.,  that  grand  poetic 
effusion,  wherein  the  dying  Prophet  uttered  his  last  sublime 
message  to  Israel.  Doubtless,  if  we  could  appreciate  the 
grandeur  of  Hebrew  poetry,  "as  all  the  congregation  of  Israel 
did  the  words  of  this  song,"  we  should  feel  awestruck  with 
its  majesty,  and  unite  in  its  closing  sentence  with  palpitating 
heart.  V.  43,  "  Rejoice,  0  ye  nations,  with  his  people ;  for 
he  will  avenge  the  blood  of  his  servants,  and  will  render 
vengeance  to  his  adversaries,  and  will  be  merciful  unto  his 
land,  and  to  his  people." 

The  first  quotation  is  from  v.  35,  "To  me  belongeth  ven- 
geance and  recompense."  And  herein  is  clearly  established 
the  doctrine  of  God's  vindicatory  justice; — or  that  holiness 
and  justice  in  Him,  that  leads  to  the  punishment  of  wicked- 
ness, and  the  rewarding  of  righteousness.  And  the  other 
quotation  is  from  v.  36,  "  The  Lord  shall  judge  his  people ; 
i.  e.,  Vindicate  their  right,  and  punish  their  enemies  accord- 
ing to  truth  and  righteousness.  The  existence  of  such  an 
attribute  in  the  Jehovah  is  by  some  denied,  who  allege 
that  it  is  not  in  God's  nature,  but  it  is  optional  with  hira  to 
take  vengeance  or  not.  This  ground  is  held  by  all  who 
deny  the  atonement ;  and  it  is  vital  in  their  theory :  on  the 
contrary,  those  who  hold  that  an  atonement  is  indispensable, 
find  their  foundation  in  the  essential  justice  of  God.  We 
think,  if  the  suflTerings  of  Christ  as  our  Surety,  could  have 
been  avoided,  without  periling  the  interests  of  moral  gov- 
ernment throughout  the  universe,  his  pathetic  and  filial 
appeal  would  have  reached  the  Father's  heart ;  and  this 
cup  would  have  passed ;  and  the  Son  would  not  have  ex- 
hausted it  of  its  bitter  contents.  As  we  have  seen,  on  ii. 
10,  the  only  foundation  for  justifying  the  Father  in  making 
the  Captain  of  our  salvation  perfect  through  suflerings,  is 


EPISTLE   TO   THE   HEBREWS.  375 

in  the  essential,  infinite  and  eternal  rectitude  of  his  own 
nature,  whereby  it  belongs  to  him — it  is  part  of  his  nature 
to  punish  sin.  Let  us  refer  to  a  few  places  where  this  word 
vengeance  occurs.  Luke  xviii.  7,  8 — "  shall  not  God 
avenge  his  own  elect,  which  cry  day  and  night  unto  him  ? — 
he  will  avenge  them  speedily" — This  process  of  taking 
vengeance — of  punishing  the  enemies  of  his  people,  is 
surely  not  a  malicious  feeling  in  God.  So  in  Luke  xxi.  22. 
"  For  these  be  the  days  of  vengeance."  Moses,  seeing  a 
brother  severely  injured,  interposed  and  "  avenged  him  that 
was  oppressed."  Acts  vii.  24.  He,  being  called  of  God  to  do 
his  work,  inflicted  just  punishment  on  the  brutal  tyrant. 
But  I  may  not  repeat ;  vengeance  is  simply  the  application 
of  justice  in  the  punishment  of  crime.  And  this  belongs 
to  God  alone  as  a  last  resort.  He  has  delegated  its  exercise 
to  civil  magistrates,  but  in  a  limited  degree.  Justice  and 
judgment  are  the  habitation  of  his  throne. 

The  word  Revenge,  as  now  in  English  used,  means  the 
outgo  of  bitter,  malicious,  wicked  feeling  toward  a  person 
that  has  given  offence.  It  is  essentially  demoniacal,  and 
savors  not  at  all  of  the  idea  of  justice,  but  is  pure  ma- 
lignity. 

It  is  to  be  regretted  that  a  nearly  related  term,  Rom. 
xiii.  4,  is  translated  a  revenger  to  execute  wrath — an  avenger 
manifestly  expresses  the  true  idea. 

Now,  it  is  this  essential  justice,  that  makes  it  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God.  The  fearful 
looking  for — the  expectation  of  judgment,  v.  27,  springs  up 
in  the  soul  from  the  inborn  and  inbred  conviction  that  God 
is  just  and  will  punish  sin.  Conscience,  God's  vicegerent 
in  man,  utters  the  dreaded  sentence,  and  the  heart  quails 
before  it.  The  elements  of  such  fear  are  the  apprehension 
of  great  power  for  evil ;  of  God's  hatred  for  sin  necessarily 
leading  to  the  exercise  of  this  power ;  of  a  present  conscious- 


376  COMMENTARY   ON   THE 

ness  in  the  mind  of  its  desert  of  punishment ;  hence  it  is  a 
fearful  thing  to  come  under  his  sentence  of  judgment,  and 
the  zeal  of  fire  which  executes  the  sentence.  This  it  is,  to 
fall  into  the  hands  of  the  living  God.  The  dead  gods  of 
the  heathen  arc  objects  of  terror,  less  or  more:  which  shows 
the  tremendous  power  of  human  conscience,  and  the  deep 
and  ineradicable  conviction  of  God's  existence.  Ignorant 
of  the  true  God,  they  make  to  themselves  gods  of  gold, 
stone,  wood — and  clothe  them  with  attributes  which  belong 
only  to  the  God  of  life,  flis  being  the  author  of  life,  and 
holding  the  power  of  its  destruction,  and  the  supreme  right, 
by  way  of  just  punishment,  to  make  it  a  curse — this,  to  the 
unbelieving,  gives  life  to  the  worm  that  never  dies — fierce- 
ness to  the  fire  that  is  never  quenched. 

But  we  are  told.  Your  doctrine  makes  God  a  cruel, 
fierce,  terrible  being,  whose  attributes,  as  you  describe  them, 
are  repulsive  :  and  men  cannot  love  such  a  God.  I  reply, 
(1.)  this  is  true  so  far  and  so  long  as  men  persevere  in 
wickedness.  Unbelief,  which  tramples  underfoot  the  Son 
of  God,  can  never  look  upon  him  with  complacency  and 
delight,  as  the  Judge  and  Avenger  of  God's  elect.  (2.)  It 
is  not  true  of  those  who  bow  before  him,  repent,  believe,  de- 
light in  his  commandments.  There  is  nothing  terrible  but 
the  contrary,  in  immutable  justice,  to  the  good,  the  upright, 
the  holy.  But,  (3.)  God  hath  revealed  himself  most  clearly 
in  this  very  light.  This,  in  his  word,  as  we  see,  and  more 
abundantly  in  his  providence.  The  world's  history  is  a 
revelation  of  God's  wrath  and  fiery  indignation  against  all 
unrighteousness.  "  For  the  wrath  of  God  is  revealed  from 
heaven  against  all  ungodliness  and  unrighteousness  of 
men." — The  supposition,  which  unbelieving  men  try  to  be- 
lieve, that  this  wrath  of  God,  that  "abideth  on"  the  impen- 
itent, is  a  corrupt,  malicious  feeling,  as  hunum  wrath  often 
is,  is  too  absurd  to  merit  special  reply.     All  Bible  readers 


EPISTLE   TO   THE    HEBREWS.  377 

know  that  God's  auger,  God's  indignation,  God's  wrath,  is 
nothing  more  than  his  love  and  holiness  manifesting  them- 
selves, in  redressing  and  crushing  sinful  and  corrupt  actions, 
and  promoting  purity,  peace,  and  harmony  in  his  govern- 
ment. Punishment  of  wickedness  is  love  to  holiness  and 
truth. 

In  v.v.  32-39  we  have  exhortations  tending  to  counteract 
movements  toward  destruction  and  to  establish  the  hearts 
of  believers,  and  brace  up  their  souls  against  the  terrors  of 
falling  under  the  judgment  and  wrath  of  Almighty  God. 

"  But  call  to  remembrance  the  former  days,  in  which, 
after  ye  were  illuminated,  ye  endured  a  great  fight  of  afilic- 
tions ;  Partly,  whilst  ye  were  made  a  gazing  stock,  both  by 
reproaches  and  afflictions ;  and  partly,  whilst  ye  became  com- 
panions of  them  that  were  so  used.  For  ye  had  compassion 
of  me  in  my  bonds,  and  took  joyfully  the  spoiling  of  your 
goods,  knowing  in  your  selves  that  ye  have  in  heaven  a 
better  and  an  enduring  substance." 

1.  The  word  But,  signifies  opposition  of  meaning  to  what 
precedes :  a  fearful  thing  it  is  to  fall  under  the  judgment 
of  the  living  God,  whose  wrath  against  apostates,  kindles  a 
fire  that  can  never  be  put  out:  But  we  are  persuaded  better 
things  of  you,  brethren !  Your  conduct  on  former  occasions, 
has  afforded  evidence,  that  such  is  not  the  destiny  upon 
which  you  are  rushing ;  but  the  reverse. 

2.  He  bids  them,  not  simply  to  remember,  for  memory,  to 
a  large  extent,  is  not  voluntary ;  but  to  call  up  intentionally 
the  scenes  of  former  days.  Memory  is  conception  with  a 
feeling  of  relation  to  the  past.  We  often  conceive,  or  have 
a  thought,  without  being  able  to  locate  it  in  past  time ; 
even  when  we  have  a  vague  impression  that  we  have  had  it 
before.  Then  a  desire  to  locate  it,  keeps  the  mind  dwelling 
on  it,  until  finally  we  succeed  in  connecting  the  whole  series 
of  events,  and  bring  all  up  distinctly  before  the  mind.     But 

32  » 


378  COMMENTARY   ON  THE 

in  this  effort,  wliich  is  properly  ealled  reminhcence,  we  are 
often  greatly  aided  by  hints  from  Avithout,  and  allusions  to 
particulars  at  first  insulated. 

3.  As  here,  reference  is  made  to  the  time  of  their  first 
illumination, — or  introduction  to  the  knowledge  of  gospel 
truth — the  time  of  their  conversion.  And  he  raises  no 
question  as  to  its  reality.  He  assumes  it  to  be  what  they 
professed  it  to  be — a  real  enlightenment  of  the  soul  by  the 
teachings  of  the  word  and  Spirit.  Remember  now  the 
former  days  of  your  espousals,  and  the  abundant  flow  of  a 
warm,  first  love.     This  soon  leads  to 

4.  A  view  of  the  trials  of  their  young  faith,  and  of  the 
love  which  it  brought  into  action.  It  happened  to  them,  as 
to  believers  now  and  in  all  ages,  that  they  were  soon  led  up 
into  the  wilderness  of  temptation.  The  adversary  does  not 
give  long  respite  to  the  young  recruit  under  the  Captain  of 
salvation.  His  assaults,  however,  though  painful  are  gen- 
erally profitable:  for  the  trial  of  their  fivith  is  precious  and 
results  in  increased  strength.  It  is  stated  as  enduring — 
standing  firm  under  a  great  struggle.  The  word  for  fight, 
is  used  to  describe  the  contests  in  the  Grecian  games.  We 
have  adopted  several  of  their  terms  into  English — so  this, 
athletics — a  great  contest  for  the  mastery:  agonize,  by  which 
the  ancients  described  the  painful  exercise  of  strength  in 
the  fight  —  antagonist,  the  rival  or  opposing  champion. 
These  contests  or  fights  called  forth  the  utmost  self-deniul 
and  painstaking  preparation :  and  after  all  the  hardening 
training,  the  battle  was  always  severe,  often  fatal :  and 
always  disastrous  to  one  of  the  athletic  champions:  the 
conquered  was  disgraced,  and  the  victor  crowned.  To 
these  games  our  Apostle  often  alludes.  Here  he  divides 
the  great  fight  of  afflictions — of  snfferings,  into  two  classes. 
(a.)  When,  on  the  one  hand,  they  were  made  a  gazing- 
etock — they  were  exhibited  as  a  public  show  in  the  theatre 


EPISTLE   TO   THE    HEBREWS.  379 

— or,  if  you  will  allow  aaother  Anglicizing  of  a  Greek 
word — they  were  theairized.  The  Greek  theatron,  which 
Webster  would  corrupt,  in  orthography,  into  theateron,  by 
writing  it  theater  instead  of  following  the  Greek,  is  derived 
from  a  word  which  signifies  to  look  at,  to  behold ;  and  is 
used  to  describe  the  place  in  which  public  shows  were  ex- 
hibited. Among  these  were  fights  of  gladiators,  who  were 
compelled  to  fight  until  death;  men  also  with  wild  beasts — 
as  Paul  (1  Cor.  xv.  32)  at  Ephesus;  and  as  many  Chris- 
tians were  in  that  and  subsequent  times.  Gladiatorial 
shows,  and  casting  Christians  to  the  lions,  were  common 
exhibitions  for  the  amusement  of  the  most  refined  Roman 
ladies.  Whether  the  destruction  of  real,  vital  Christianity, 
is  not  much  more  effectual  and  extended,  by  the  theatres 
of  our  polite  age,  is  a  question  of  no  small  importance,  and 
might  well  employ  the  time  and  pen  of  many  an  able 
Christian  writer.  From  all  appearances  and  reports,  it  is 
exceedingly  probable,  that  our  theatres  do  more  toward 
abolishing  Christianity,  than  did  those  of  the  Greeks  and 
Romans.  But  the  Apostle  names  two  forms  of  these  exhi- 
bitions—  Reproaches,  contemptuous,  scornful  treatment, 
false  accusations,  base  slanders.  So  David,  personifying 
Christ,  says,  "  Reproach  hath  broke  my  heart,  and  I  am 
full  of  heaviness — they  gave  me  also  gall  for  my  meat; 
and  in  my  thirst  they  gave  me  vinegar  to  drink."  Ps.  Ixix. 
20.  So  they  called  him  a  Avinebibber,  a  glutton,  a  malefac- 
tor, and  all  hateful  epithets  were  hurled  at  him.  Afflic- 
tions— sore,  grinding  oppressions,  and  bodily  pains.  The 
word  is  mostly  translated  tribulations.  Rom.  v.  3—"  We 
glory  in  tribulations  also:  knowing  that  tribulation  worketh 
patience — ."  (6.)  The  other  class  of  sufferings  are  refer- 
red to  their  social  sympathies;  "partly  whilst  ye  became 
companions  of  them  that  were  so  used."  True  religion  is 
courageous,  and  shrinks  not  from  the  duties  of  friendship. 


380  COMMENTARY    ON   THE 

If  one  member  suffers,  all  the  members  suffer  with  it;  for 
the  body  is  one.  The  social  principle  of  our  nature  is  not 
suppressed,  but  cherished,  and  strengthened,  and  perfected 
by  the  powerful  operation  of  brotherly  love.  Peter  indeed 
and  the  disciples  all  forsook  him  and  fled;  but  they  were 
not  fully  imbued  with  the  spirit  of  their  faith.  When 
they  received  power  from  their  Lord  on  high,  they  stood 
firm  and  bare  one  another's  burdens.  So  the  Apostle  pro- 
ceeds, "For  ye  had  compassion  of  me  in  my  bonds,  and 
took  joyfully  the  spoiling  of  your  goods,  knowing  in  your- 
selves that  ye  have  in  heaven  a  better  and  an  enduring 
substance."  Here  we  have  1st,  the  activity  of  their  kindly 
sympathies — 2d,  the  manner  of  their  exhibition — 3d,  the 
reason  sustaining  them  in  tlieir  liberal  sacrifice. 

1st.  Ye  sympathized — we  have  adopted  this  word  from 
the  Greek  and  in  the  same  sense — ye  sympathized  with  my 
bonds.  Paul  had  been  arrested  at  Jerusalem  and  put  in 
bonds — hurried  off  to  Cresarea  and  there  imprisoned  for 
tw'o  years:  then  carried  to  Rome,  where  he  lay  in  prison 
two  years  more.  JNIany,  doubtless,  had  done  as  the  Philip- 
pians  (iv.  16) — "sent  once  and  again  to  my  necessit}\" 

2d.  They  exhibited  their  sympathy  by  their  loss  of 
goods.  This  does  not  refer  to  the  goods  they  voluntarily 
contributed  to  his  necessity;  for  the  expression  spoiling, 
means  the  act  of  robbery — the  seizure  by  violence:  and 
shows,  that,  in  consequence  of  their  open  avowal  of  friend- 
ship and  his  cause,  they  had  been  despoiled  of  their  prop- 
erty. But  how  could  men  rejoice  at  their  own  losses?. 
Were  it  not  much  more  reasonable  for  them  to  rejoice  in 
their  continued  possession,  in  order  to  be  able  to  contribute 
to  the  wants  of  the  Apostle  and  others?  This  difficulty 
may  pass  away,  if  we  look  at  what  James  says,  chap.  i.  2 — 
"Count  it  all  joy  when  ye  fall  into  diverse  temptations" — 
not  for  the  temptation's  sake,  surely :  but  from  the  results, 


EPISTLE   TO   THE    HEBREWS.  381 

"knowing  this,  that  the  trying  of  your  faith  worketh  pa- 
tience"— etc.  So  Peter  and  the  other  apostles  "departed 
from  the  presence  of  the  council,  rejoicing  that  they  were  ac- 
counted worthy  to  suffer  shame  for  his  name" — Acts  v.  41. 
Their  joy  arose  not  because  "they  had  beaten  them,"  not 
because  they  suffered  pain;  this  could  not  be;  but,  that 
God  had  given  them  to  endure  maltreatment  patiently  for 
his  name.     And  moreover, 

3d.  From  the  evidence  they  had  of  a  glorious  inheritance 
laid  up  for  them  in  heaven.  Or  the  words  may  be  read, 
knowing  that  ye  have  in  yourselves  a  better  etc.  The 
former  seems  preferable;  and  makes  the  reason  more  forci- 
ble. Their  clear  evidence  that  a  heavenly,  a  better,  an  un- 
failing substance,  is  laid  up  for  them  in  heaven,  may  well 
cause  their  hearts  to  rejoice,  and  reconcile  them  to  the 
temporary  losses  by  spoiling  of  their  goods. 

Verse  35  is  an  inference  from  the  preceding,  and  falls 
exactly  in  the  positive  line  of  exhortation.  Hold  fast  the 
profession  of  your  faith ;  "  Cast  not  away,  therefore,  your 
confidence " — your  just  and  bold  freedom  in  all  the  acts 
of  divine  worship — "  which  hath  great  recompense  of  re- 
ward." 

"  Internal  evidences  of  the  beginnings  of  glory  in  grace, 
a  sense  of  God's  love,  and  assured  pledges  of  our  adoption, 
will  give  insuperable  joy  unto  the  minds  of  men  under  the 
greatest  outward  sufferings." 

V.  36  enforces  the  duty  of  doing  and  suffering  as  they 
have  done,  in  order  to  ensure  the  reception  of  the  thing 
promised.  "  For  ye  have  need  of  patience,  that  after  ye 
have  done  the  will  of  God,  ye  might  receive  the  promise." 
(1.)  The  word  translated  patience,  is  beautifully  significant 
of  the  idea — hearing  up  under.  It  implies  a  load  or  burden, 
almost  too  heavy  to  be  sustained ;  yet  the  person  on  whom 
it  lies,  stands  firm,  does  not  sink  down,  or  remove  to  escape 


382  COMMENTARY    ON    THE 

it.  The  Latin  word  patience,  which  we  have  adopted,  is  not 
so  significant — it  means  simply  suffering — being  the  subject 
of  painful  feeling.  (2.)  In  saying  they  have  need  of  pa- 
tience, he  does  not  insinuate  that  they  have  it  not;  nor  even 
that  they  are  deficient  in  degree;  but  only,  that  this  ability 
to  bear  up  under  trials — to  endure  hardness,  is  a  grace  con- 
stantly called  for.  It  is  a  concomitant  of  our  Christian 
warfare — a  necessary  item  to  the  progress  of  the  life  of 
faith. 

(3.)  This  is  pointed  out — ye  have  need  of  patience,  to 
the  end  that — for  the  purpose  of  leading  on  to  the  desired 
object — the  securing  of  the  promise  :  that  is,  the  matter  of 
the  promise :  promise  here  is  objectively  understood.  The 
recompense  of  the  reward  can  be  reached,  and  its  blessings 
secured,  only  by  compliance  with  the  will  of  God — hav- 
ing done  the  will  of  God  includes  both  active  duty  and 
quiet,  unmurmuring  acquiescence  in  the  chastisements  of 
his  rod. 

(4.)  And  we  hence  learn  that,  in  the  most  strict  sense, 
the  services  of  the  true  Christian  are  rewarded.  The  small- 
est act  of  true  charity  will  be  rewarded ;  not  on  the  question 
of  justification — not  as  a  ground  of  our  acceptance  before 
God.  But  being  justified,  and  the  new  life  begun  by  grace 
purely,  the  activities  of  the  new  man  are  rewarded.  Mar- 
vellous condescension  and  love !  God  bestows  grace  on  us, 
and  rewards  its  action  in  us.  He  makes  the  tree  good,  and 
blesses  its  products.  Such  is  the  true  position  of  good 
works.  They  are  the  fruits  of  faith,  repentance,  regenera- 
tion, not  the  tree :  the  effects,  not  the  procuring  causes  of 
these  graces.  They  are,  moreover,  indispensable  as  evi- 
dences of  true  conversion.  Without  holiness  no  man  shall 
see  the  Lord  :  and  without  heart  obedience — practical  holi- 
ness in  the  life,  it  is  impossible  any  man  can  have  evidence 
of  his  true  conversion. 


EPISTLE   TO   THE    HEBREWS.  383 

(5.)  Nor  will  patience  be  overborne  by  too  long  and  too 
severe  trials.  She  must  be  exercised  and  have  her  perfect 
work  :  but  in  all  cases  of  the  real  grace  of  patience,  this 
exercise  toward  perfection  has  its  proper  limit.  Be  not  ye 
therefore  discouraged.  "For  yet  a  little  while,  and  he  that 
shall  come,  will  come  and  will  not  tarry."  The  Comer  will 
come.  "Art  thou  the  Comer?" — the  person  promised  to 
the  church  of  old,  that  he  should  come  and  sit  as  a  refiner 
and  purifier  of  silver.  Under  this  epithet  Messiah  had  been 
expected  for  ages.  The  church's  mistakes  as  to  the  mean- 
ing of  the  promises,  occasioned  her  own  disappointment. 
He  will  come,  in  time,  manner  and  circumstance,  as  he  had 
always  intended  to  do.  No  time  will  he  waste.  His  first 
advent  was  punctual.  "  Father,  the  hour  is  come."  The 
second  advent  is  just  as  truly  and  certainly  arranged  and 
determined.  We  may  form  unscriptural  notions  about  it ; 
but  these  change  not  the  divine  plan.  The  same  is  true  of 
us  personally.  His  time  to  come  and  call  us  home  is  fixed 
and  absolute.  "  What  I  say  unto  you,  I  say  unto  all — 
Waichr 

(6.)  Moreover,  another  view  ought  to  be  taken,  in  especial 
reference  to  these  Hebrews,  viz.,  the  providential  advent, 
for  the  destruction  of  the  city  of  Jerusalem,  the  temple,  the 
whole  system  of  worship.  This  awful  calamity  was  then 
just  at  hand  ;  and  would  be  a  severe  trial  of  their  patience 
and  faith.  He  designs  to  warn  them  of  its  near  approach, 
to  the  end,  that  their  faith  fail  not  in  the  face  of  this  sud- 
den calamity.  In  accordance  with  this,  he  reverts  to  first 
principle  again,  and  shows  that  the  same  faith  which  brings 
the  soul  at  first  into  a  safe  condition,  continues  to  work  and 
carry  on  the  believer  in  the  practice  of  holy  duties  even  to 
the  end. 

V.v.  38,  39.  "  Now  the  just  shall  live  by  faith  ;  but  if— 
any  man  draw  back,  my  soul  shall  have  no  pleasure  in 


384  COMMENTARY    ON    THE 

him.  But  we  are  not  of  them  who  draw  back  unto  per- 
dition :  but  of  them  who  believe  to  the  saving  of  the 
soul." 

Observe  1.  This  quotation  from  Habakkuk  ii.  4  is  Paul's 
text,  Rom.  i.  17,  on  which  this  whole  discourse  of  justifi- 
cation is  built.  He  quotes  it  also  for  the  same  end  in  Gal. 
iii.  11.  The  collocation  of  words  is  such,  both  in  Hebrew 
and  Greek,  that  we  may  read  it,  "  the  just  by  faith  shall 
live."  In  this  reading  the  meaning  is,  that  the  person  who 
is  justified  by  faith,  shall  be  saved  from  death,  and  continue 
alive  and  active.  Or  we  may  say,  "  the  just  shall  live  by 
faith,"  when  the  point  aflarmed  is,  that  by  his  faith  he  con- 
tinues alive  and  active  in  holy  duties.  The  sense 
ultimately  is  the  same.  The  question  is,  whether  faith 
is  connected  with  justification,  or  with  sanctification 
— or  holy  living.  The  former  is  the  design  of  the 
prophet :  for  in  the  former  half  of  the  verse,  he  tells  us, 
that  a  vain,  puflTed  up,  self-righteous  man  is  not  just — "  Be- 
hold, his  soul  which  is  lifted  up,  is  not  upright  in  him  :" 
On  the  conti'ary,  the  humble  and  self-denying  sinner,  who 
trusts  in  the  Lord  as  his  righteousness,  shall  be  accepted  as 
righteous,  and  rewarded  with  life — "  but  the  just  by  faith 
shall  live." 

2.  And  this  best  suits  the  writer's  design  here.  "  Ye 
have  need  of  patience  ;  for  very  soon  there  will  come  a  sore 
trial  of  your  faith ;  and  unless  it  rests  firmly  on  the  Rock, 
it  will  fail  you  ;  and  patience  will  not  be  able  to  stand 
under  its  burden  unless  supported  by  a  firm  faith."  Now, 
the  object  of  faith,  viz.,  Christ,  the  Rock ;  and  ho  alone, 
can  sustain  your  souls  under  such  trials:  and  your  success- 
ful endurance  glorifies  your  Loid  :  but,  on  the  other  hand, 
if  any  man's  ihith  be  not  true  and  sincere,  and  he  conse- 
quently shrinks  back — draics  back—\f  any  person,  pushes, 
drives  himself  away  and  hides  from  duties  and  trials,  "  my 


EPISTLE   TO   THE    HEBREWS.  385 

soul  shall  have  no  pleasure  iu  him."     God's  soul  is  God 
himself:  iu  the  apostate  he  takes  no  delight. 

3.  But  true  believers  are  never  apostates.  It  is  an  utter 
misapprehension,  to  suppose  that  the  just  by  faith  is  the 
same  as  the  back-drawer  unto  perdition.  The  words  any 
man  are  very  properly  supplied  by  our  translators ;  for  it 
Avas  indispensable  to  have  an  agent  for  the  verb  drawback : 
and  any  man,  with  the  ?[/",  shows  this  agent  or  the  person 
who  may  draw  back  to  be,  not  the  same,  but  contrasted 
with  the  just  by  faith.  And  this  he  proceeds  in  the  next 
verse  to  state  more  explicitly.  V.  39.  "  But  we  are  not  of 
them,"  etc.     Here  note, 

1.  The  adversative  particle.  But;  it  intimates  the  denial 
of  drawing  back,  in  regard  to  true  believers,  who  are  just 
by  faith  in  the  righteousness  of  Christ. 

2.  Mark  again,  how  he  identifies  himself  with  all  that 
class — we,  who  are  justified  by  faith,  belong  not  to  the  class 
of  apostates.  "  He  that  believeth  on  the  Son  hath  ever- 
lasting life" — the  spiritual  life,  now  begun  in  the  soul 
of  the  sinner,  by  the  renewing  of  the  Holy  Ghost — shall 
never  end — I  will  never  leave  thee  nor  forsake  thee — 
he  shall  abide  with  you  for  ever.  For  himself  the  Apostle 
rested  on  the  Rock :  a  debtor  to  grace,  free  and  sovereign 
he  felt  himself  to  be :  and  well  did  he  know,  that  his  per- 
severance in  grace,  depends  not  on  the  firmness  and  strength 
of  his  resolution;  but  on  the  unfailing  faithfulness  of  a 
covenant  keeping  God.  This — this  is  the  reason  why  we 
turn  not  back  unto  perdition.  Again,  we  see  how  exactly 
his  dehortation  from  apostasy,  has  its  counterj^art,  in  his 
exhortation  to  actual  holiness  in  the  life. 


CHAPTER   XI. 

This  chapter,  as  we  have  said,  is  a  biography  of  faith. 
We  have  here  held  up  to  view  a  grand  collection,  chiefly  in 
historical  and  chronological  order,  of  the  acts  and  doings, 
and  sufferings  of  believers :  the  trials  and  the  triumphs  of 
faith.  Its  connection  with  the  train  of  exhortation  is  ob- 
vious and  most  naturally  introduced.  The  reader  glides 
along  with  his  conductor,  and  is  hardly  aware  of  it,  ere  he 
finds  himself  in  the  company  of  the  ancient  worthies.  He 
has  just  stated  the  work  of  faith  in  saving  the  soul ;  and, 
as  if  anticipating  his  reader's  inquiry,  "  But  what  is  this 
principle  which  operates  such  happy  effects  and  secures  such 
happy  consequences?"  His  response  is  a  philosophical  de- 
finition : 

V.  1.  "Now  faith  is  the  substance  of  things  hoped  for, 
the  evidence  of  things  not  seen."  And  he  supports  this  by 
showing  its  efliciency  in  giving  a  reputation  to  the  elders  of 
ancient  times.  "  For  by  it  tlie  elders  obtained  a  good  re- 
port." And  in  v.  3  illustrates  the  latter  part  of  his  defini- 
tion, when  he  presents  a  large  amount  of  knowledge,  con- 
cerning things  unseen  by  human  eyes ;  but  which  comes  to 
us  by  faith.  "  Through  faith  we  understand  that  the  worlds 
were  framed  by  the  word  of  God,  so  that  things  which  are 
seen  were  not  made  of  tilings  which  do  appear." 

The  definition  of  faith :  it  is  twofold,  the  substance  of 
things  hoped  for :  the  evidence  of  things  not  seen.     And  note 

1.  The  f<Hbsf<t)ice — the  hi/postasi'i.  It  is  the  same  word 
which  we  have  in  i.  3,  where  our  translator  renders  it  per- 
son, which  is  a  Latin  word  and  of  too  limited  a  meaning. 
386 


EPISTLE   TO   THE    HEBREWS.  387 

Persona  was  a  mask  or  cover  of  the  face,  and  so  called 
from  the  sound  of  the  actor's  voice  coming  through  it. 
Then  the  actor  himself  is  so  called.  But  there  is  another 
Latin  word  of  common  use  with  us,  that  quite  truly  and 
effectually  expresses  the  force  of  the  Greek : — Subdance, 
which  simply  means  standing  under.  We  perceive  the 
qualities  of  things,  their  essence  or  substance  we  see  not ; 
yet  is  the  belief  a  law  of  the  mind,  that  there  is  an  essence, 
a  reality,  a  being  of  which  we  perceive  the  properties.  This 
real  being,  which  we  see  and  know  by  its  perceived  quali- 
ties, is  the  substance — it  stands  under  and  is,  as  it  were, 
hidden  beneath  its  properties. 

2.  Now  faith  is  this  substance :  if  objectively  taken,  it 
brings  the  soul  into  immediate  contact,  as  it  were,  with  the 
God  whose  promise  it  relies  upon :  if  subjectively  taken — 
i.  e.,  the  grace  of  faith — the  principle  of  habitual  resting 
on  the  veracity  of  the  promisei',  it  stands  up  and  sustains 
the  soul  in  the  passion  and  enjoyment  of  the  things  presented 
in  the  promises  of  God :  so  that  whilst  they  are  objects  of 
hope,  they  are  also,  in  actual  possession  and  enjoyment. 
Thus  there  is  a  reality — a  present  subsistence  in  the  believ- 
ing mind  and  heart,  of  the  things  held  up  before  us  in  the 
gospel. 

3.  The  evidence  of  unseen  realities.  "  This  word  is  used 
by  the  Greek  writers  to  express  that  argument  and  conclu- 
sion which  refutes  every  objection :  shuts  up  the  mouth  of 
reply,  and  silences  every  opposition."  Such  an  argument 
gives  confidence  to  the  mind.  What  is  demonstrated  be- 
comes henceforth  a  practical  reality :  it  is  never  again 
called  in  question  :  all  doubt  is  for  ever  gone. 

4.  The  subject  matter — things  not  seen:  i.  e.,  with  the 
eyes  of  the  body.  Of  things  invisible  to  mortal  eyes,  we  gain 
a  perfectly  satisfactory  and  true  knowledge  by  faith.  Such 
are  the  being  and   incommunicable   attributes  of  God — • 


388  COMMENTARY   OX   THE 

spiritually — at  least  the  immortality  of  our  own  souls — the 
gospel  scheme  of  salvation — the  future  judgment — eternal 
felicity  of  the  righteous,  etc.  "  The  sacrifice,  resurrection, 
ascension  to  glory,  intercession  of  our  Lord  Jesus  Clirist, 
and  all  these  we  know  not  by  sense  but  by  faith.  So,  the 
present  ministration  of  angels,  and,  for  the  most  part,  tlie 
■workings  of  the  Holy  Spirit  in  our  own  souls  :  the  whole  an- 
ticipations of  heavenly  bliss,  the  glorious  sentence — '  Come 
ye  blessed,'  the  crown  of  glory,  the  everlasting  song.  Of  all 
these  we  have  by  the  eye  of  faith  a  spiritual  perception  ; 
clear,  sure,  satisfactory,  as  much  as  we  can  have  by  the  per- 
ceptions of  sense.  Hence  all  the  sophisms  of  ingenious 
belief,  fall  upon  the  soul  of  the  simple  believer  who  trusts 
entirely  to  the  word  of  God,  lighter  than  a  feather.  They 
never  move  him.  He  admires  the  ingenuity  of  ignorance : 
he  pities  the  reasonings  of  infidel  philoso})hy.  Tliat  this 
faith,  thus  defined,  will  carry  him  through  all  difficul- 
ties in  triumph  to  glory,  he  never  for  a  moment  doubts." 
Accordingly,  the  Apostle  proceeds  to  establish,  by  an  ex- 
tended arrangement  of  facts,  that  so  it  has  been  in  times 
past,  and  thus  creates  the  strong  ground  to  infer  that  thus 
shall  it  be  in  all  coming  time. 

5.  The  first  is  a  general  statement  as  to  the  activities  of 
faith  among  the  ancients.  "  For  by  it  the  elders  obtained  a 
good  report."  Literally  "  For  by  it  the  Presbyters  were  tes- 
tified unto" — were  witnessed.  Tliis  extends  from  Abel  to 
Stephen :  the  detail  we  shall  look  into,  after  we  shall  have 
referred  to  the  influence  of  faith  in  giving  us  a  knowledge 
of  the  world's  origin.  For  the  testimony  to  the  Presbyters, 
we  are  indebted  to  the  Scriptures.  God  is  their  witness, 
and, the  things  which  he  testifies  to  tiieir  praise,  are,  in 
general,  very  different  from  those  which  human  historians 
for  the  most  part  write  in  commendation  of  the  great  ones 
of  the  earth.     Blessed  is  the  man  in  whose  favor  the  Lord 


EPISTLE    TO   THE    HEBREWS.  389 

bears  witness :  and  not  unfrequently  such  receive  only  re- 
proaches from  the  world ;  for  the  friendship  of  the  world  is 
enmity  toward  God. 

1.  In  V.  3  our  knowledge  of  the  creation  is  said  to  come 
to  us  by  faith.  "  How  came  the  world  into  existence  ?"  Let 
any  man  answer  this  question,  who  does  not  draw  his  infor- 
mation from  the  word  of  God :  and  what  wild  speculations 
he  propounds !  Theories  innumerable  have  been  formed  ; 
but  all  only  prove  the  ignorance  and  presumption  of  their 
framers.  Where  were  you  speculatists,  when  God  laid  the 
foundations  of  the  world?  When  he  stretched  out  the 
heavens,  and  apj^ointed  the  stars  to  their  stations,  and  or- 
dered the  planets  in  their  endless  rounds  ?  "  An  undevout 
astronomer  is  mad."  'Tis  true,  and  many  such  madmen 
there  are.  Europe  is  full  of  them.  They  would  not  retain 
God  in  their  knowledge,  and  He  gave  them  up  to  a  repro- 
bate mind — the  madness  of  infidelity.  Is  it  because  the 
heavens  do  not  declare  God's  glory  ?  Not  at  all ;  but  be- 
cause they  shut  their  eyes  against  the  illumination  of  his 
word.  On  the  contrary,  the  believer,  who  with  swelling 
soul  looks  upon  all  this  grandeur  of  the  heavenly  bodies, 
and  can  say  in  the  humble  confidence  of  a  heart  sanctified 
by  his  grace,  my  Father  made  them  all — this  is  the  man 
who  does  behold  the  beauty  and  glory  of  the  visible  heav- 
ens; because  the  eyes  of  his  faith  pierce  beyond,  and  behold 
the  glory  of  a  heaven  infinitely  more  elevated  and  grand 
and  sublime,  than  mortal  eye  and  telescopic  tube  ever  re- 
vealed to  human  intellect.  Then  you  cannot  turn  your 
attention  to  earth  or  heaven,  but  you  have  monitors  innu- 
merable for  the  strengthening  of  your  faith.  The  hand 
that  formed  these  orbs,  and  the  arm  on  which  they  hang, 
are  pledged  for  my  protection  and  safety.  This  is  my 
Father's  house  which  he  builded  for  his  own  glory ;  and 
I  shall  dwell  therein  for  ever.  "  Let  the  saints  be  joyful 
33* 


390  COMMENTARY   ON   THE 

in  glory" — "Let  everything  that  hath  breath  praise  the 
Lord." 

2.  The  term  transUitod  icorlds,  we  have  had  often.  On 
chap.  i.  2  (which  see),  we  referred  to  this  place  as  an  in- 
stance of  its  inchiding  the  universe, — the  ai'ranged  system 
of  created  material  things.  It  means  an  age — a  long  period 
of  time,  including  its  events ;  and  so  is  applied  to  the  dis- 
pensations, under  the  law  of  Moses  and  under  Messiah's 
reign.  In  the  theory  of  modern  geology,  I  see  no  reason 
why  it  may  not  refer  to  the  long  periods  of  transition  from 
one  age  to  another.     And  this, 

3.  Because  the  word  translated  framed,  as  we  have  seen 
on  X.  5,  signifies,  not  an  act  of  creating  power — or  the 
bringing  into  existence  of  what  was  not  before:  but  the 
adjustment — the  fitting  up,  and  setting  in  order  of  things 
already  existent.  It  implies  the  pre-existence  of  the  sub- 
stance and  things  fitted  up.  The  matter  of  which  the  sys- 
tems of  the  ages  are  constructed,  was  created  before :  that 
is,  it  was  brought  into  being  by  a  preceding  or  a  previous 
exertion  of  divine  poAver. 

4.  For  this  is  the  thing  referred  to  in  the  latter  clause — 
"so  that  things  Avhich  are  seen  were  not  made  of  things 
which  do  appear."  This  is  the  true  idea  of  creation.  The 
maxim  of  the  ancients — ex  nihilo  nihil  fit — out  of  nothing, 
nothing  is  made,  had  a  long  reign,  and  indeed  must  ever 
prevail,  where  there  is  no  knowledge  of  the  true  God. 
Hence  the  eternity  of  matter  Avas  extensively  believed  in. 
The  human  mind  had  no  knowledge  of  a  cause,  adequate 
to  the  production  of  material  substance  from  nothing;  and 
nothing  remained  but  the  assumption  of  its  eternity.  But 
God  has  given  us  a  history  of  both  operations — the  produc- 
tion of  the  materials,  and  the  arrangement  of  the  chaotic 
mass  in  systems  of  beauty  and  order.  And  this  we  know 
by  fiiith  in  the  divine  testimony.     In  this  od  v.  the  fitting 


EPISTLE   TO   THE    HEBREWS.  391 

process,  as  applied  to  the  preparation  of  Christ's  body,  x,  5, 
is  stated  first;  and  then  the  creation  of  the  matter — visible 
things  were  made  from  things  not  apparent,  not  visible. 
For  the  negative  particle  qualifies  the  expression  ivhich  do 
apj)ear.  Our  translation  makes  the  negation  qualify  made 
— were  not  made.  The  result  is  about  the  same;  yet  the 
sense  is  more  plain  and  obvious,  in  the  former  arrangement. 
4.  The  producing  power — "by  the  xvord  of  God."  The 
ordinary  force  of  this  term  (hrema)  is  speech  —  flowing 
forth  of  language.  Some  contend  that  it  is  never  used  as 
a  name  for  Messiah,  as  Logos  often  is.  Whether  this  be 
so,  I  shall  not  undertake  to  determine.  Unquestionably  it 
signifies  the  going  forth  of  a  divine  energy,  as  we  have  seen 
on  i.  3 — the  word  of  his  power — his  resistless — his  powerful 
word.  In  which  person  of  the  Godhead  this  active  energy 
resides,  and  from  which  it  flows  forth,  must,  we  think,  be 
determined  by  the  connection  where  it  occurs.  Our  ques- 
tion here  is,  by  and  in  which  the  creating  energy  is  exerted 
in  the  matter  before  us — the  creation  of  the  substance  and 
adjustment  in  due  order,  of  the  universe.  Now,  if  we  turn 
to  John  i.  2  and  3,  we  find,  that  creation  is  ascribed  to  the 
Logos — or  personal  Word  :  "  and  without  him  was  not  any- 
thing made  that  ivas  made:"  and  this  last  word  is  the  same 
as  that  in  our  text:  so  that  to  the  Logos,  is  there  attrib- 
uted the  very  same  work,  which  is  here  ascribed  to  the 
hrema — or  spoken  word.  It  cannot  therefore  be,  that  a 
different  person  is  meant,  and  a  different  power  put  into 
exercise.  So  in  Gen.  i.  1-4,  to  which  John  evidently  has 
reference,  the  word  is  the  spoken  word.  And  God  said — 
he  spake :  it  is  the  outgo  of  the  divine  energy ;  the  Logos 
or  personal  Word  puts  forth  his  divine  poWer :  "  Let  there 
be  light  and  there  was  light."  Though  it  may  not  be 
proved  that  the  hrema — word,  is  a  proper  designation  of  the 
second  person  in  the  Godhead;  it  is  undoubtedly  true,  that 


392  COMMENTARY   ON   THE 

in  Gen.  i.  3-5,  and  in  John  i.  2,  3,  and  here,  the  self-same 
divine  energy  is  meant;  and  of  course  the  same  person  is 
its  depository.  So  in  Psalm  xxxiii.  6.  "  By  the  ivord  of  the 
Lord  ^vere  the  heavens  made;  and  all  the  host  of  them  by 
the  breath  of  his  mouth."  Here  is  the  Trinity  Jehovah, 
the  Word,  and  the  Spirit.  The  creating  energy  belongs  to 
the  Trinity:  in  the  work  of  creation,  it  is  distributed,  so  to 
speak,  it  is  exercised  according  to  the  arrangements  of  infi- 
nite wisdom,  to  be  exercised  by  the  Son  and  the  Spirit. 
The  Jehovah  brings  into  being  the  matter  of  the  universe; 
the  Logos  (or  hrema)  arranges  and  systematizes  the  whole 
into  beauty  and  order;  the  Spirit  breathes  life  into  every- 
thing that  has  life.  And  thus  it  is,  that  "the  invisible 
things  of  him  from  the  creation  of  the  world,  are  clearly 
seen,  being  understood  by  the  things  that  are  made;  even 
his  eternal  power  and  Godhead" — Rom.  i.  20. 

Before  proceeding  to  the  detail  of  faith's  trials  and  tri- 
umi)hs,  let  us  ask  ourselves,  whether  ours  be  of  the  right 
kind.  Amid  the  storms  of  life,  what  support  does  it  give 
our  souls?  Is  it  able  to  keep  our  vessel  firm  before  the 
storm  ?  Can  it — will  it  ensure  her  full  advent  into  the  now 
unseen  haven  of  eternal  rest?  Is  it  now  within  us  a  sub- 
stantial reality  of  a  hoped  for  heaven?  Does  it  quell  all 
doubts  and  prove  incontestably  that  we  have  a  home  eternal 
in  the  heaven? 

Chap.  xi.  4.  "  By  faith  Abel  offered  unto  God  a  more 
excellent  sacrifice  than  Cain,  by  which  he  obtained  witness 
that  he  was  righteous,  God  testifying  of  his  gifts;  and  by 
it  he,  being  dead,  yet  spcaketh." 

The  preceding  db^cussiou  regards  chiefly  the  latter  half 
of  his  definitioti  of  faith — the  evidence  of  things  not  seen. 
This  4th  verse  turns  our  attention  to  things  hoped  for,  and 
directs  us  to  fundamental  doctrine.  It  leads  us  at  once 
into  the  very  citadel  of  evangelical  truth,  and  to  the  central 


EPISTLE   TO   THE   HEBREWS.  393 

doctrine  of  revealed  religion.  We  are  about  to  contem- 
plate the  first  bright  illustration  of  the  great  Atonement. 
Let  us, 

I.  Examine  and  compare  the  two  sacrifices. 

II.  Enquire  into  God's  testimony  to  him. 

III.  Abel's  testimony  to  all  succeeding  ages. 

I.  (1.)  Sacrifices,  as  we  have  seen,  are  of  two  classes. 
The  fruits  of  the  ground,  and  those  of  the  herd.  Offerings 
of  fruits,  grain,  flour.  These  are  natural  acknowledgments 
of  gratitude  and  of  obligations  of  fealty.  When  William 
the  Conqueror  landed  in  England,  one  of  his  men  seized  a 
handful  of  straw  from  a  cottage-roof  and  presented  it  as 
seizin ;  that  is,  as  significant  of  his  entering  upon  possession 
of  the  country  as  his  own.  Accordingly,  the  person  seized 
of  an  estate  and  holding  it  under  the  protection  of  the  lord 
or  sovereign,  presents  some  product  of  the  soil  as  a  thank- 
offering  and  a  pledge  of  fealty.  This,  I  said,  is  a  dictate 
of  natural  I'eason  :  it  has  an  obvious  meaning.  It  betokens 
friendship,  dependence,  subordination,  as  well  as  gratitude 
for  past  favors  and  protection;  and  promises  a  continuance 
of  the  same.     Such  was  the  offering  of  Cain. 

(2.)  Therefore,  in  itself,  this  was  a  good  and  proper  oflTer- 
ing.  "  The  fruit  of  the  ground,"  is  excellent  in  itself:  and, 
therefore,  such  offerings  were  very  abundant  under  the 
Levitical  law  ;  and  were  regulated  by  detail  of  rules.  No 
objection  can  be  raised  to  the  matter.  Na'tui-al  religion 
and  revealed  law,  fully  confirm  the  propriety  of  such  sac- 
rifices. 

(3.)  If  offered  in  faith,  such  sacrifices,  therefore,  were 
acceptable  to  God  and  profitable  to  the  offerer.  Hence  the 
presumption,  and,  from  this  passage,  the  proof  that  faith 
was  lacking  in  this  case.  The  same  is  strongly  insinuated  in 
Jude  11.  "  Woe  unto  them,  for  they  have  gone  into  the 
way  of  Cain  " — The  context  in  Gen.  iv.  makes  the  same 


394  COMMENTARY   ON   THE 

evident.  "  If  thou  doest  well,  shalt  thou  not  be  accepted  :" 
plainly  intimating  that  he  had  not  done  well.  But,  more- 
over, 

(4.)  The  point  in  which  his  faith  was  deficient,  is  set 
forth  in  the  same,  v.  7. — "  And  if  thou  doest  not  well,  sin 
is  at  the  door."  A  sin-offering  is  ready,  take  and  offer  it, 
and  all  will  be  right.  Cain's  faith,  such  as  it  was,  did  not 
lay  hold  on  the  promised  seed  of  the  woman.  Those  who 
had  gone  into  the  way  of  Cain,  Jude  says,  v.  4,  "denied  the 
only  Lord  God,  even  our  Lord  Jesus  Christ."  Cain's  soul- 
destroying  error,  lay  in  denying  the  divinity  and  atonement 
of  Christ. 

In  regard  to  Abel's  offering,  remark, 

1.  The  origin  of  bloody  sacrifices  as  a  religious  rite, 
cannot  be  found  in  natural  religion.  Reason  never  could 
teach,  that  the  slaughtering  of  a  lamb,  and  the  burning  of 
its  body,  would  be  a  service,  well  pleasing  and  acceptable 
to  God.  At  that  time,  and  until  after  the  flood,  animals 
were  not  given  to  man  for  food  :  so  the  milk  and  the 
fleece,  the  horns  of  such  as  cast  them  or  died,  and  the 
eggs  of  birds,  might  be  useful.  But  to  kill  and  burn  up, 
seems  well  calculated  to  give  offence  to  God  their  Creator. 
Hence 

2.  The  offering  of  such,  as  a  religious  rite,  must  have 
been  appointed  of  God.  Accordingly,  the  history  tells  us 
that,  "  Unto  Adam  also,  and  to  his  wife,  did  the  Lord  God 
make  coats  of  skin,  and  clothed  them."  This  was  before 
their  expulsion  from  Eden ;  and  before  the  cherubim  were 
appointed  as  symbols  of  the  ministrations  of  gospel  light, 
and  to  protect  and  i)erpetuate  tlie  knowledge  of  the  way  of 
life,  as  intimated  in  the  primitive  gospel — "  he  shall  bruise 
thy  head,  and  thou  shalt  bruise  his  heel."  (See  my  Lectures 
on  Prophecy,  under  the  head  Cherubim — also  The  Taber- 
nacle.) 


EPISTLE    TO   THE    HEBREWS.  395 

3.  This  bloody  offering  was  the  appointed  symbol  of  the 
atonement — an  exhibition  of  the  doctrine  of  the  vicarious 
sufferings  of  the  promised  Seed,  whose  heel — his  inferior 
nature,  is  to  be  substituted  in  the  law,  place  and  stead  of 
the  offerer,  and  to  die  for  him — "  to  make  atonement  for 
him." 

4.  The  garments,  made  of  the  skins  of  these  slaughtered 
substitutes,  teaches,  that  the  clothing  of  the  worshippers,  and 
concealment  of  their  moral  nakedness,  is  furnished  by  God 
and  secured  by  the  sacrifice.  That  is,  the  connection  of  jus- 
tification with  the  satisfaction  of  penal  justice,  is  forcibly  set 
forth.     The  atonement  secures  the  full  salvation. 

5.  Abel  brought  of  the  firstlings  of  his  flock :  no  defect 
— no  blemish  must  be  found  in  the  victim.  The  very  best 
must  be  offered,  and  of  the  fat  thereof.  This  all  points  to 
the  Lamb  of  God,  who  taketh  away  the  sin  of  the  faithful 
worshipper. 

6.  That  the  offering  was  commanded  of  God,  is  manifest 
farther  by  the  fact,  that  it  was  offered  in  faith.  Now  faith 
must  have  a  command  or  a  promise  of  God,  on  which  to 
rely.  If  such  a  sacrifice  could  have  been  suggested  to 
Abel,  by  his  own  i-eason  or  fancy,  and  without  a  divine 
command,  surely  he  would  have  met  the  stern  rebuke — 
Who  hath  required  this  at  your  hand? — Who  authorized 
you  to  tread  my  courts,  and  slaughter  ray  living  creatures? 
"  Bring  no  more  vain  oblation." 

7.  But  precisely  the  contrary  happened  ;  for  the  sacrifice 
of  Abel  was  manifestly  accepted.  The  Lord  had  respect 
unto  him  and  to  his  offering ;  but  to  Cain  and  his  offering, 
he  had  not  respect.  And  this  partiality  was  seen  and 
known  by  all  by-standers.  For  I  should  have  noticed,  this 
was  public  worship  on  the  Sabbath  day.  It  was  the  pub- 
licity of  it  that  enraged  Cain.  Hypocrites  are  not  offended 
because  their  worship  is  not  accepted  of  God.     This  they 


396  COMMENTARY   ON  THE 

disregard :  but  to  have  their  defective  service  exposed  to 
public  scorn,  this  is  unendurable.     But 

8.  How  was  this  acceptance  manifested  ?  Doubtless,  by 
spontaneous,  i.  e.,  miraculous  combustion.  So  in  Lev.  ix. 
24 :  and  the  Lord  answered  David  by  fire — 1  Chron.  xxi. 
26.  And  so  to  Elijah  (1  Kings  xviii.  23,  38),  the  Lord 
answered  by  fire. 

9.  Abel's  offering  was  more  excellent.  The  Greek  means 
greater,  broader,  more  comprehensive  than  his  brother's. 
It  contained  all  that  Cain's  did :  and  this  besides,  a  confes- 
sion of  his  sinfulness  and  his  forfeiture  of  life;  and  an  avowal 
of  his  hope  to  escape  deserved  destruction,  through  the 
efficacy  of  the  great  sacrifice  of  which  this  lamb  is  a  type 
and  a  promise.     And 

10.  Thus  his  faith  is  the  substance  of  things  hoped 
for.  It  gives  a  vivid  conception  of  the  promised  Seed,  who 
was  to  suffer  the  just  for  the  unjust :  and  brings  into  the 
soul  a  present  substantial  enjoyment  of  these  glorious  real- 
ities. 

11.  Let  us  advert  to  God's  testimony  to  Abel's  righteous- 
ness. 

1.  We  have  already  seen  how  God  testified  his  acceptance 
of  Abel's  offering.  But  this  amounts  to  a  declaration  that 
his  person  was  accepted.  For  the  tree  must  be  good  before 
its  fruit  can  be.  The  person  of  the  worshipper  must  be  ac- 
cepted before  his  works  can  be  acceptable.  In  the  sponta- 
neous combustion  of  his  sacrifice,  God  proclaimed  him  ac- 
cepted through  the  atonement  and  righteousness  of  the 
coming  Messiah. 

2.  God  is  fhitliful  to  his  own,  and  will  not  deny  them. 
"Them  tliat  know  me  I  will  honor."  No  acts  of  holy 
obedience  shall  ever  pass  without  their  ultimate  reward. 
Christ's  martyrs  he  will  testify  unto  in  his  own  good  time 
and  way. 


EPISTLE   TO   THE    HEBREWS.  397 

III.  But  the  first  martyr  bears  witness  to  the  truth  still. 
The  first  death  on  record  continues  a  living  witness,  in 
the  realms  of  glory,  to  the  all  sufficiency  of  His  sacrifice, 
who,  as  our  High  Priest,  sitteth  in  the  right  hand  of  the 
throne. 

And  to  us,  the  knowledge  of  all  this  is  through  faith 
in  the  divinely  inspired  historian.  By  this  same  faith, 
though  dead,  he  speaks  to  us :  And  what  are  his  utter- 
ances ? 

1.  Be  ye  faithful  unto  death,  and  your  Lord  will  receive 
you  to  eternal  life. 

2.  All  that  will  live  godly  in  Christ  Jesus  will  sufier  per- 
secution. He  that  is  after  the  flesh  will  persecute,  in 
hatred,  him  who  is  after  the  Spirit.     For, 

3.  Truth  and  falsehood  can  never  be  reconciled.  Errors 
in  fundamental  doctrine,  necessarily  lead  to  conflict.  Truth 
cannot,  and  falsehood  will  not  yield.  Friendship  with  the 
world  is  enmity  with  God.     "  Marvel  not  if  the  world  hate 

you." 

4.  In  another  sense,  it  hath  a  voice,  as  all  innocent  blood 
shed  by  wicked  men, — it  calls  aloud  for  vengence — for  just 
punishment;  as  the  history  shows — "thy  brother's  blood 
calleth  to  me  from  the  ground."  So  in  xii.  24  we  may  find 
the  same.  "  Shall  not  God  avenge  his  own  elect,  which  cry 
day  and  night  unto  him  ?  I  tell  you  that  he  will  avenge 
them  speedily."  Luke  -xviii.  7,  8. 

5.  Therefore  let  not  a  persecuted  and  afflicted  church 
sink  in  despondency.  Let  her  know  that  these  things  are 
for  the  trial  of  her  faith.  It  is  not  a  mere  figure  of  speech, 
when  we  say  the  blood  of  the  martyrs  is  the  seed  of  the 
church. 

V.v.  5,  6.  "  By  faith  Enoch  was  translated,  that  he 
should  not  see  death  ;  and  was  not  found,  because  God  had 
translated  him  :  for  before  his  translation  he  had  this  testi- 

34 


398  COMMENTARY   ON   THE 

niony  tlnit  he  pleased  God.  But  without  faith  it  is  impossi- 
ble to  please  him:  for  he  that  cometh  to  God  must  believe 
that  he  is,  and  that  he  is  a  rewarder  of  them  that  diligeutly 
seek  him." 

The  case  of  Abel  illustrates  the  activity  of  faith  upon 
fundamental  doctrine :  Enoch's  case  exhibits  faith  as  the 
life  principle  of  practical  duty.  Let  us  note  his  translation, 
the  reasons  for  it  as  testified  unto,  and  the  argument  proving 
his  faith  to  be  true  and  genuine. 

1.  1.  His  translation  is  his  removal  over  the  great  gulf, 
without  passing  through  the  iron  gate  of  death.  In  the 
record,  Gen.  v.  21-24,  we  learn  that  at  the  age  of  sixty-five 
he  begat  Methuselah  ;  which  name,  as  translated  in  the 
margin — "At  his  deatli  the  sending  forth  of  waters,"  seems 
prophetic.  For  immediately  after  his  death,  the  flood  burst 
upon  the  world.  He  was  therefore  at  that  age  a  prophet 
of  God.  His  pid)]ic  ministry  extended  unto  his  translation 
in  his  three  hundred  and  sixty -fifth  year;  so  that  he  was 
three  hundred  years  a  prophet,  (see  Jude  14)  and  prophe- 
sied in  the  language  of  severe  reproof  against  the  excessive 
wickedness  of  his  generation  :  warning  them  "of  the  com- 
ing of  the  Lord  with  ten  thousand  of  his  saints ;  to  execute 
judgment  upon  all." 

2.  The  circumstances  of  his  removal  and  change  were 
most  likely  public ;  and  in  the  midst  of  sore  conflict  and 
painful  persecutions.  From  their  scornful  treatment  of  his 
great  grand  son  Noah,  and  the  kind  of  service  Jude  de- 
scribes, it  is  very  certain  his  prophesyings  were  very  un- 
pleasant, and  must  have  excited  the  furious  hostility  of  an 
excessively  infidel  and  corrupt  age.  Three  hundred  years 
of  severe  reproof  and  solemn  warning,  resulted,  no  doubt, 
in  a  fixed  and  maddened  combination  to  destroy  him :  and 
from  the  very  midst  of  their  malignant  and  furious  onset, 
the  Lord  snatchetl  him  away,  and  he  ascended,  like  Elijah, 


EPISTLE   TO   THE    HEBREWS.  399 

in  a  chariot  of  fire :  and  left  the  ungodly  infidel  mob  gaz- 
ing in  mingled  amazement,  rage  and  terror,  as  he  ascended 
beyond  their  vision. 

3.  Great  is  the  probability,  that  •  search  was  made  for 
him,  both  by  friends  and  foes,  but  with  very  diflierent  feel- 
ings and  purposes :  as  did  men  search  for  Elijah.  The  ex- 
pression he  was  not  found  implies  as  much. 

4.  His  character  for  piety  must  be  noted — "  Enoch  walked 
with  God."  This  implies  familiar  friendship  and  confi- 
dence.    Can  two  walk  together  except  they  be  agreed  ? 

Enoch  had  a  specific  promise  from  God,  that  he  should 
not  fall  under  the  murderous  hands  of  his  malicious  perse- 
cutors. Yea,  the  promise  must  have  designated  this  very 
form  of  deliverance :  otherwise,  there  could  be  no  room  for 
faith  :  whereas  it  is  directly  affirmed,  by  faith  he  was  trans- 
lated :  in  the  exercise  of  faith,  which  must  have  had  its  own 
precise  objective  pledge  from  God. 

II.  The  reasons  for  all  this,  as  testified  unto.  Before  his 
translation  he  had  this  testimony,  that  he  pleased  God.  It 
is  contained  in  the  declaration  of  Moses,  as  noted  in  v.  4 
above.  He  walked  with  God.  But  practical  piety  can 
flow  out,  only  from  a  heart  sanctified  by  the  Spirit.  This 
Avalking  comprehends  the  essence  and  substance  of  all  that 
is  doctrinally  set  forth  in  Abel's  sacrifice  and  deportment. 
It  does  not  imply  the  giving  of  this  record  of  the  testimony 
before  his  translation  ;  for  on  the  contrary,  eighteen  centu- 
ries passed  after  the  translation,  before  the  record  was 
entered  up.  But  God's  testimony  was  given  in  the  support, 
countenance  and  protection  of  his  servant ;  and  in  the  man- 
ifestations of  trust  and  confidence  in  his  integrity,  diligence 
and  faithfulness ;  and  in  all  the  providences,  which  displayed 
the  divine  favor  and  tender  regard  and  love  of  God  toward 
him. 

III.  This  argument  is  very  nearly  a  formal  syllogism. 


400  COMMENTARY    ON    THE 

Without  faith  it  is  impossible  to  please  God  : — or,  to  throw 
off  the  two  implied  negatives, — Faith  is  pleasing  to  God, 

Enoch  was  pleasing  to  God, 

Enoch  had  faith. 

It  follows,  that  in  the  absence  of  faith,  divine  com- 
placency could  not  be  extended  to  this  preacher  of  right- 
eousness. Not  to  believe  God,  is  to  make  him  a  liar,  but 
he  that  believeth  hath  set  to  his  seal  that  God  is  true.  And 
as  is  most  usual,  the  second,  or  minor  premise  of  the  syllo- 
gism calls  for  proof  If  this  be  sustained,  as  the  major  is 
undenied,  the  conclusion  is  indispensable.  Two  reasons  are 
given :  First,  belief  in  his  existence  is  indispensable  to  him 
who  cometh  in  acts  of  religious  worship.  Second,  belief  in 
his  readiness  to  receive  worship — that  he  is  a  rewarder  of 
the  diligent  and  attentive  servant.  True,  the  Athenians 
had  an  altar  with  this  inscription — "to  the  unknown  God:" 
but,  of  course,  their  religion  was  a  mere  heartless  and  soul- 
less ceremony!  But  ours  has  life  and  substance.  Enoch's 
worship  was  pleasing  to  God ;  because  he  believed  in  his 
being  and  his  attributes;  and  especially  in  his  condescension, 
love  and  mercy :  and  this  faith  entered  into  that  within  the 
veil,  and  drew  him  up  into  the  holy  place  not  made  with 
hands. 

Before  we  pass  on  to  the  tenth  from  Adam,  admit  two 
remarks  more.  (1.)  Enoch  and  Elijah,  the  only  persons 
taken  to  heaven,  by  a  translation  and  a  change  into  spirit- 
ual bodies,  without  the  intervention  of  death,  were  charac- 
terized as  to  their  ministry,  by  bold  and  sharp  prophesying 
against  the  fearful  profligacy  of  their  day.  This  shows  that 
God  never  lacks  instruments  suited  to  his  purposes  ;  and 
that  he  never  forsakes  them  whom  he  calls  to  such  severe 
and  uncomfortable  work  :  he  is  a  rewarder  of  thorn  who 
diligently  seek  him.  (2.)  Adam  was  seven  hundred  and 
eighty-seven  years  old  when  Enoch  was  carried  over  the 


EPISTLE   TO   THE   HEBREWS.  401 

gulf  of  death,  and  was,  therefore,  his  survivor  by  one 
hundred  and  forty-three  years.  So  tlie  Father  of  the  race 
'  witnessed  the  horrible  corruptions,  that,  for  three  hundred 
years,  occupied  the  ministrations  of  his  seventh  son  in  a 
direct  line.  Oh !  with  what  feelings  of  sorrowful  repent- 
ance must  his  soul  have  been  often  harrowed  up,  when  he 
was  forced  to  contemplate  the  sad  evils,  he,  in  an  evil  hour, 
had  brought  upon  himself  and  his  descendants !  Let  fa- 
thers now  take  warning  hence,  how  they  prefer  the  counsels 
of  the  wicked  one  to  those  of  God,  and  plunge  their  poster- 
ity into  interminable  woes;  and  expatriate  the  family  blood 
from  the  kingdom  of  our  Lord. 

The  third  illustrative  personal  example  of  the  definition 
in  V.  1,  regards  things  not  seen.  Not  things  in  their  nature 
invisible ;  but  of  matters  not  as  yet  seen,  because  they  lie  in 
the  future  so  far  off,  as  to  be  beyond  the  range  of  human  eyes. 

V.  7.  "  By  faith  Noah,  being  warned  of  God  of  things 
not  seen  as  yet,  moved  Avith  fear,  prepared  an  ax'k  to  the 
saving  of  his  house ;  by  the  which,  he  condemned  the  world, 
and  became  the  heir  of  righteousness,  which  is  by  faith." 

Here  we  have  to  note,  (1),  the  person,  (2),  the  divine  warn- 
ing given  to  him,  (3),  its  effect  on  his  mind  and  heart,  (4), 
what  he  did,  (5),  the  objects  of  his  action,  (6),  The  effects 
of  these  objects  accomplished  (a.)  upon  the  world,  (6.)  upon 
himself.     These  in  their  order. 

1.  The  person  Noah,  was  the  son  of  Lamech,  grand- 
son of  Methuselah,  and  great  grandson  of  Enoch. 
His  name  was  prophetically  given ;  meaning  rest,  or 
relief  from  harassing  troubles  ;  his  father  applied  it  in 
fuith,  saying,  "  This  same  shall  comfort  us  " — Gen.  v.  29. 
He  is  described  in  2  Pet.  ii.  5  as  "  the  eighth  person,"  not 
from  Adam,  for  he  is  the  tenth  in  line  of  descent ;  but  the 
eighth,  or  head  of  the  eight  saved  in  the  ark.  He  is  there 
also  called  "  ;i  preacher  of  righteousness."  This  is  con- 
34* 


402  COMMENTARY   ON   THE 

firmed,  and  more  in  Gen.  vi.  8,  9 :  where  lie  is  said  to  have 
"  found  grace  in  the  eyes  of  the  Lord  " — "  a  just  man,  and 
perfect  in  his  generation,  and  Noah  walked  with  God  " — • 
he  was  a  man  of  good  talents,  and  of  exemplary  upright- 
ness, and  consistent  i)iety.  These  last  testimonies  have  ref- 
erence to  a  period  long  before  he  built  the  ark. 

2.  He  received  a  divine  warning,  or  intimation  of  coming 
calamities  uj)on  the  world :  and  was  by  it  instructed  in  his  duty 
relative  thereto ;  as  the  record  goes  on  to  mention  in  detail. 
This  was  probably  given  to  Noah  about  the  time  when  the 
Lord  said,  "My  Spirit  shall  not  always  strive  with  man,  for 
that  he  also  is  flesh."  Gen.  vi.  3. — Their  corruptions  were 
horrible;  and  God  gave  them  up  to  the  freedom  of  their 
own  will;  and  the  consequence  was,  they  wrought  all  un- 
cleanness  with  greediness.  Yet  I  see  nothing  to  shut  off 
the  idea,  that  Noah  had  preached  righteousness  to  them 
through  the  promised  Seed,  for  hundreds  of  years  before 
the  limitation  of  farther  forbearance  was  defined  to  be  "an 
hundred  and  twenty  years."  v.  3. 

3.  The  effect  of  this  divine  warning  must  have  been  like 
that  of  the  command  relative  to  the  fig  tree,  "cut  it  down, 
why  cumbereth  it  the  ground  ?"  No  doubt  Noah  still 
farther  plead  for  them,  and  redoubled  his  diligence  for 
their  instruction  and  conversion.  All  this  is  contained  in 
the  expression  "moved  with  fear" — a  holy,  godly,  filial 
fear :  not  that  fear  which  hath  tormented :  a  holy  dread, 
which  stood  in  awe  of  the  divine  majesty  about  to  take 
vengeance,  while  his  heart  bled  for  his  unhappy  and  doomed 
neighbor. 

4.  AVhat  he  did — he  prepared  an  ark.  The  Greek  word 
here  used,  covers  not  only  the  building  of  this  vast  vessel, 
but  all  its  furniture,  fixtures,  stores  and  provisions  of  all 
descriptions.  Everything  neces-sary  to  its  being  "put  in 
commission."     The  time  occupied  in  this  work  is  not  spcci- 


EPISTLE   TO   THE    HEBREWS.  403 

fied.  Many  suppose  the  whole  hundred  and  twenty  years 
of  V.  3d,  from  the  exhaustion  of  the  divine  patience  and 
the  success  of  a  wicked  world  in  quenching  the  Spirit,  was 
devoted  to  the  structure  and  its  outfit.  Of  this  I  can  find 
no  evidence,  and  the  question  of  time  may  be  disposed  of, 
like  hundreds  of  others  that  might  be  asked,  by  writing 
thereon  ignoramus. 

5.  The  leading  object  of  the  whole  action  is  obvious — 
"unto  the  salvation  of  his  own  house."  This  was  the  im- 
mediate object :  the  preservation  of  the  animals  is  subor- 
dinate; and  the  final  cause,  was  the  combination  of  justice 
and  mercy  to  the  glory  of  the  Supreme  Ruler.  As  to  the 
salvation, 

(«.)  It  is  temporal,  not  eternal;  physical  not  spiritual: 
salvation  from  destruction  by  the  flood.  Some  of  his  house 
were  not  partakers  of  like  precious  faith — as  Ham.  (6.) 
For  temporal  deliverances,  the  faith  of  good  men  often 
avails  and  accrues  to  the  benefit  of  unbelievers.  Ten  be- 
lievers in  Sodom  would  have  saved  from  the  ruin  that  befell 
the  whole  city;  but  their  faith  could  not  save  one  soul  from 
hell.  For  this  the  faith  must  be  in  each  person's  own  heart. 
This  shows,  how  vastly  an  ungodly  world  are  indebted  to 
God's  peojile  for  their  present  respite  from  perdition,  and 
for  their  temporal  favors  and  enjoyments. 

6.  The  effects  of  the  work  of  faith  when  accomplished, 
(a)  upon  the  world — he  condemned  it,  in  two  senses :  he 
announced  the  coming  condemnation  of  God  upon  their 
wickedness,  and  its  execution.  This,  in  his  constant  preach- 
ing of  the  way  of  righteousness  by  faith  in  the  promised 
Saviour.  And  by  the  whole  tenor  of  his  virtuous  life. 
By  the  which  refers  to  his  faith,  yet  inclusive  of  all  its  vari- 
ous displays  in  action :  the  principle  was  abiding  in  his 
soul ;  but  not  a  cold  abstraction,  laid  up  in  dead  inactivity. 
It  was  alive  and  worked  by  love.     And  thus  Noah  was  an 


404  COMMENTARY   OX   THE 

assessor  with  God  in  judging  that  generation;  as  he  and  all 
of  like  faith  will  be,  at  the  grand  assize.  "Know  ye  not 
that  we  shall  judge  angels?"  "This  honor  have  all  his 
saints." 

(b.)  "He  became  heir  of  the  righteousness  which  is  by 
faith."  But  he  was  a  righteous — a  justified  man  before 
God  and  men,  hundreds  of  years  before  he  built  the  Ark! 
How  then  could  he  become  heir  of  it,  in  consequence  of  its  ac- 
tivities in  this  one  work?  Besides,  the  direct  object  of  his 
faith  in  this  case — the  special  testimony  and  command  to 
build  the  Ark — did  not  regard  the  righteousness :  yet  was 
this  faith  the  same  principle  by  which,  hundreds  of  years 
before,  he  set  to  his  seal,  and  secured  the  righteousness  of 
Christ  as  his  own  for  his  justification.  For,  there  can  be 
no  reasonable  doubt,  but  this  is  what  the  Apostle  here 
means  by  "the  righteousness  which  is  by  faith."  In  Rom. 
i.  17 ;  iii.  21-31 ;  ix,  30 ;  x.  6 ;  Gal.  v.  5 ;  and  many  other 
places,  he  demonstrates  the  righteousness  or  obedience  to 
law — preceptive  chiefly — though  intimately  connected  with 
obedience  to  the  penalty,  by  which  the  sinner  is  justified,  to 
be  that  of  Christ,  imputed  to  us  and  received  by  faith  alone- 
Far,  therefore,  is  it  from  Paul's  thought,  to  affirm  here, 
that  it  is  Noah's  faith  subjective — his  own  activity  within 
himself,  that  now  for  the  first  time  makes  him  an  heir  of 
the  righteousness  of  ♦faith.  For  this  were  utterly  incon- 
sistent. If  it  is  affirmed,  that  his  act  made  him  an  heir, 
it  is  a  contradiction ;  because  an  heir  is  one  who  receives 
an  estate  by  reason  of  relationship ;  but  this  by  reason  of  his 
own  act  of  faith:  it  is  salvation  by  works.  Or  if  it  be 
meant,  that  his  own  act  of  believing  makes  him  a  son — 
adopts  him  into  God's  family,  then  the  work  of  the  Holy 
Spirit,  as  the  Spirit  of  adoption,  is  ignored;  and  the  adop- 
tion is  not  the  Father's  act,  but  the  act  of  the  adopted  him- 
self— he  puts  himself  into  God's  family,  by  his  own  act  of 


EPISTLE   TO   THE    HEBREWS.  405 

faith;  then  he  becomes  an  heir  of  the  Father  into  whose 
family  he  had  thrust  himself;  then  he  becomes  an  heir 
of  righteousness  —  which  righteousness,  yet  is  his  own 
righteous  act  of  faith  ;  and  then  for  the  first  time  he 
inherits  by  faith,  the  estate  which  he  earned  a  title  to, 
by  his  own  work  in  believing.  Oh!  no;  such  confusion 
is  not  chargeable  upon  the  clear,  logical  intellect  of  Paul ; 
and  Paul's  Master  always  taught  salvation  by  grace,  not 
by  any  work  or  action  of  any  man's  hands  or  mind. 
As  Abraham  "our  father  was  justified  by  works,  when  he 
had  offered  up  Isaac  his  son  upon  the  altar,"  so  Noah  was 
made  heir  in  this  place.  But  Abraham  was  a  justified  man 
scores  of  years  before,  and  had  the  inheritance  secured  to 
himc  so  Noah  was  a  just  man  and  perfect  in  his  generation, 
centuries  before  he  received  the  command  to  prepare  the 
Ark,  and,  therefore,  before  it  was  possible  for  him  to  exer- 
cise faith  in  that  particular  command  and  the  promises 
involved  in  it.  The  language,  became  heir,  can  mean 
nothing  more  than  that  he  was  manifested,  by  his  faithful 
obedience  in  this  matter,  to  be  a  child  of  God  and  heir  to 
righteousness  and  life  eternal.  "  As  his  condemnation  of  the 
world  was  declaratory,  so  was  his  being  made  heir  to  right- 
eousness." 

Let  us  further  learn  from  this  case,  that  there  is  no 
knowledge  more  stable  than  what  we  have  by  simple  faith 
in  the  divine  testimony :  for  the  word  of  the  God  of  truth 
to  Avhom  there  is  no  past,  no  future,  is  a  better  basis  of  con- 
fidence than  the  word  of  any  human  historian. 

Damnation  may  linger  long  and  slumber,  but  its  day 
will  come. 

Scoflfing  infidelity  may  have  its  day,  but  the  triumph  of 
the  wicked  is  short.  Infidelity,  no  doubt  made  itself  merry 
a  thousand  times  at  Noah's  expense,  "  Where  is  the  prom- 
ise of  his   coming?   for  since  the  fathers   fell  asleep   all 


406  COMMENTARY   ON    THE 

things  continue  as  they  were  from  the  beginning  of  the 
creation."  But  these  scoffers,  walking  after  their  own  lusts, 
forget  that  one  day  is  with  the  Lord  as  a  thousand  years ;  nor 
do  they  believe,  that  "  the  Lord  knoweth  how  to  deliver  the 
godly  out  of  temptation,  and  to  reserve  the  unjust  unto  the 
day  of  judgment,  to  be  punished." 

Chap.  xi.  8-10.  The  Father  of  the  faithful  must,  of 
course,  furnish  the  most  illustrious  example,  illustrative  of 
faith  in  both  parts  of  our  definition.  An  analysis  of  these 
verses  gives  us  the  following  results,  which  we  must  note  in 
order,  and  v.ill  quote  the  texts  in  place,  and  point  out  the 
appropriateness  of  the  whole,  to  the  Apostle's  grand  end  of 
exhortation. 

1.  Abraham's  native  country.  2.  His  call  from  it.  3.  His 
obedience :  notwithstanding  his  ignorance  of  his  destination. 
4.  The  promise  to  him  of  an  inheritance.  5.  Sojourning. 
6.  The  great  object  of  his  faith,  and  desire,  and  hope. 

I.  Abraham's  native  country  was  Ur  of  the  Chaldees. 
Gen.  xi.  28,  31.  Acts  vii.  2 :  an  improved  yet  idolatrous 
land.  From  this  his  call.  This  requires  a  sub-analysis, 
(a.)  His  inward  vocation  by  the  renewing  of  the  Holy  Ghost 
— his  conversion  :  and,  (h.)  the  order  to  separate  himself  and 
go  forth  whither  the  Lord  might  direct.  Of  the  former  we 
cannot  settle  the  date  with  divine  authority.  It  may  have 
been  in  his  childhood,  his  youth,  his  manhood:  but  cer- 
tainly we  can  rest  assured,  that  it  was  at  or  before  the  latter 
vocation.  God  would  not  call  him  to  become  the  Prince  of 
believers,  whilst  he  was  personally  an  unbeliever. 

The  date  of  this  latter  vocation,  as  the  head  and  prince 
of  the  faithful,  is  of  some  importance.  From  the  expression 
in  Gen.  xi.  215,  "  And  Terah  lived  seventy  years  and  begat 
Abram,  Nahor  and  Haran,"  careless  readers  hj,ive  supposed 
Abram  was  born  in  the  seventieth  year  of  his  father.  But 
this  is  an  error  of  sixty  years.     For  by  v.  32,  we  learn  that 


EPISTLE   TO  THE   HEBREWS.  407 

Terah  died  at  the  age  of  two  hundred  and  five :  and  from 
xii.  4,  that  Abram  was  then  seventy-five,  which  subtract 
from  the  two  hundred  and  five,  and  we  have  the  age  of 
Terah  at  the  birth  of  Abram — one  hundred  and  thirty. 
But  does  this  settle  the  date  of  the  call  ?  Certainly  not. 
For  he  was  so  called  in  Ur  of  the  Chaldees ;  Stephen  says, 
"  before  he  dwelt  iu  Charran — or  Haran."  Haran,  who 
was  doubtless  the  oldest  of  the  three,  (for  his  daughter 
married  Nalior)  and  the  father  of  Lot,  died  in  Ur.  Terah  re- 
moved with  all  his  surviving  children,  except  Nahor  and 
his  household,  "  to  go  into  the  land  of  Canaan,"  Before 
this  remove,  Abrani's  call  had  come  from  God,  and  Terah 
had  made  up  his  mind  to  remove  in  consequence  of  it. 
"The  God  of  glory  had  appeared  to  Abram" — and  "had 
said  unto  him,  get  thee  out  of  thy  country  " — xii.  1.  But 
Terah  died  in  the  country  where  they  sojourned,  which 
they  called  by  the  name  of  his  deceased  son,  Haran. 
Probably  the  burden  of  two  hundred  years  arrested  his 
progress,  that  Abram,  released  from  the  care  and  control 
of  an  infirm  parent,  might  be  the  more  perfectly  free  to 
obey  the  divine  call.  How  long  before  this  death  occurred 
this  call?  Can  this  be  answered?  Look  at  Gen.  xv.  13 — 
"  thy  soul  shall  be  a  stranger  and  they  sliall  afiiict  them 
four  hundred  years."  But  the  total  sojourn  of  the  children 
of  Israel  as  a  people,  was  four  hundred  and  thirty  years,  to 
a  day,  Exod.  xii.  40,  41,  which  sojourn  began  the  day  of 
Abram's  departure  from  Ur,  his  native  land.  The  differ- 
ence between  the  whole  sojourn,  and  the  sojourn  of  his  seed, 
measures  the  time  from  Abram's  departur-e  to  the  birth  of 
Isaac.  But  the  birth  of  Isaac  was  at  the  hundredth  year 
of  Abraham.  Deduct  these  thirty  from  the  hundred,  and 
we  have  seventy  as  the  age  of  Abraham  at  the  time  of  his 
call.  This  was  four  hundred  and  twenty-two  years  after 
the  flood  and  Anno  Mundi  2508. 


408  COMMENTARY   OX   THE 

Two  things  arc  noticeable  in  the  vocation  :  (1.)  He  is 
to  leave  his  native  land,  and  all  the  endearments  of  home 
and  kindred,  and  become  a  pilgrim  and  a  sojourner, 
dwelling  in  tents -among  strangers.  This  seems  to  us  a 
small  matter,  accustomed  as  we  are  to  emigration.  But 
there  is  a  great  difference.  When  we  emigrate,  it  is  in  the 
strong  hope  founded  on  evidence  of  soon  locating  in  perma- 
nent habitations:  we  know  whither  we  go,  and  where  we  are 
to  locate.  But  Abraham  went  out  ignorant  of  all  this. 
For  the  remark  in  Gen.  xi.  31 — that  Terah  left  Ur,  "  to  go 
into  the  land  of  Canaan,"  does  not  express  the  idea,  that 
he  and  Abraham,  knew  then,  the  place  of  their  future  so- 
journ. For  it  is  here  said,  "  By  faith  Abraham,  when  he 
was  called  to  go  out  into  a  place  which  he  should  after 
receive  for  inheritance,  obeyed :  and  he  went  out,  not  know- 
ing whither  he  went."  (2.)  And  this  certainly  is  the  other 
idea.  Uncertainty  in  any  important  matter  is  painful. 
For  a  man  to  cut  loose  from  country  and  kindred,  and 
every  endearment  and  local  attachment,  and  all  property 
except  the  few  movables  he  can  bear  with  him,  and  set 
forth,  blindfold  as  it  were,  seems  very  much  like  the  move- 
ments which  result  from  mental  derangement.  Whither 
bound?  some  old  friend  and  youthful  companion  asks  Abra- 
ham. To  which  his  answer  must  have  been  :  I  know  not — 
God  has  appeared  to  me  in  glor}-^  and  ordered  me  to  go ; 
but  whither,  I  know  not. 

Undoubtedly,  he  would  be  looked  upon  as  a  deranged 
man.  But  God  c';in  make  himself  known  to  the  soul,  so  as 
to  remove  every  shadow  of  doubt,  that  it  is  his  voice:  and 
thus  give  him  a  faith  that  surmounts  all  possible  obstacles. 

II.  And  this  calls  our  attention  to  the  second  item  in  our 
analysis — his  obedience.  Immediately,  like  Paul,  when  the 
same  voice  penetrated  his  soul,  he  conferred  not  with  flesh 
and  blood.     "  What  wilt  thou  have  me  to  do?"     Faith  gave 


EPISTLE   TO   THE    HEBREWS.  409 

to  his  soul  a  knowledge  and  experience  of  things  hoped  for, 
and  fixed  upon  his  mind  the  full  conviction,  that  the  things 
as  yet  unseen  would  appear  in  God's  own  good  time.  He, 
therefore,  obeyed  implicitly,  without  asking  a  reason  or 
raising  an  objection :  he  went  out. 

III.  The  promised  inheritance  regarded,  in  its  lowest 
conception,  the  land  of  Canaan.  He  was  permitted  to 
traverse  it,  and  dwell  in  it  as  a  sojourner.  But  no  perma- 
nent occujiancy  was  conceded  to  him  and  his  descendants 
for  four  hundred  years.  "  By  faith  he  sojourned  in  the 
land  of  promise,  as  in  a  strange  country,  dwelling  in  taber- 
nacles with  Isaac  and  Jacob,  the  heirs  with  him  of  the  same 
promise :  for  he  looked  for  a  city  which  hath  foundations, 
whose  Builder  and  Maker  is  God."  But  in  the  higher 
sense,  the  promised  inheritance  was  spiritual.  He  looked 
for  a  city  which  hath  foundations.  And  this  stands  in  con- 
trast with  the  temporary  residence,  called 

IV.  A  sojourn,  whicli  we  may  as  well  take  up  in  connec- 
tion with  the  principal  object.  The  temporary  abode,  in 
which  he  occupied  a  residence,  by  suflerance,  but  had  not 
right  and  title  to  so  much  as  a  foot  breadth :  it  was  a 
strange  land — a  foreign  country  to  him  and  his  fellow  heirs, 
Isaac  and  Jacob.  They  were  aliens  in  a  land  which  was 
tlieirs  by  promise.  This  temporary  abode  kept  up,  and  per- 
petually suggested  to  their  minds,  the  thought  of  a  perma- 
nent residence — a  city,  not  a  movable  tent;  which  hath 
foundations — stable,  firm,  permanent;  not  to  be  overturned 
by  every  wind  of  the  desert.     And  this  leads  us  to 

V.  The  great  object  of  his  faith  and  hope,  his  desire  and 
expectation — The  heavenly  inheritance.     And  here 

1.  Note  the  frame  of  his  mind — he  looked  for  it.  The  word 
expresses  expectancy — the  conception  of  some  great  bene- 
fit, and  a  firm  persuasion  of  its  speedy  reception.  Examples 
of  its  use  we  have  in  John  v.  8.     The  diseased  of  all  descrip- 

35 


410  COMMENTARY   ON   THE 

tions  lay  at  the  pool  of  Bethesda,  "  maiiing  for  the  moving 
of  the  waters" — and  James  says,  "the  husbandman i<;atoA 
for  the  precious  fruit  of  the  earth."  2.  Cities  in  the  East 
were  places  of  safety  ;  very  generally  they  were  surrounded 
by  strong  walls  for  defence.  Government,  refinement  and 
all  the  comforts  of  life  were  more  abundant  in  them,  than 
in  the  open  and  unprotected  country.  So  the  glorified  state 
of  the  church  is  represented  in  the  Revelation,  under  the 
notion  of  a  city ;  with  high  walls,  foundations  of  precious 
stones,  gates  of  pearls,  etc.  Rev.  xxi.  The  real  promised 
land  is  the  heavenly  Canaan  and  the  New  Jerusalem.  3. 
Of  this  glorious  city,  to  which  Abraham's  faith  ever  led 
him,  God  is  the  Builder  and  Maker.  Builder  is  the 
architect,  who  plans  the  edifice  and  superintends  its 
construction.  Maker  is  the  Proprietor,  who  employs 
the  Architect,  and  whose  is  the  building.  Another 
workman,  or  class  of  workmen  is  requisite — the  me- 
chanics and  laborers,  not  here  mentioned.  Recognizing 
God  the  Father  as  the  Maker  of  this  glorious  city — this 
true  spiritual  church  ;  and  the  Son  as  the  architect,  who 
by  his  Spirit  garnished  the  visible  heavens,  and  much 
more  the  spiritual  house  not  made  with  hands  ;  Abraham's 
faith,  overlooks,  as  it  were,  all  the  beauty  and  splendor 
of  the  visible  heavens,  and  feasts  perpetually  upon  those 
substantial  realities  presented  by  it  to  his  own  soul,  in  the 
evidences  of  things  not  seen. 

Let  us  farther  observe,  as  to  this  Co//,  it  gave  origin  to  the 
visible  churcdi.  Prior  to  this,  for  twenty-five  centuries,  there 
was  a  constant  succession  of  true  worshippers  ;  and  the 
smoking  altar  never  ceased  to  call  attention  to  that  blood, 
wliich  only  can  take  away  sin  and  save  the  soul:  nor  was 
there  ever  an  age  without  its  prophet  to  warn  and  invite 
sinners:  warn  of  the  coming  judgment  and  of  eternal  wrath: 
to  invite  them  to  flee  to  tlie  only  safe  refuge.     Nevcrtlie- 


EPISTLE  TO  THE   HEBREWS.  411 

less,  we  lack  evidence  of  such  an  organization  among 
those  who  professed  the  true  religion,  as  to  give  them 
visible  and  permanent  union  as  a  society.  The  call  and 
covenant  God  made  with  Abraham,  gave  permanent,  or- 
ganic, visible  unity  to  the  society  of  believers.  When  he 
obeyed  the  call,  came  out  from  the  mass  of  refined  and 
educated  idolaters,  and  formed  the  nucleus  of  a  nation, 
he  also  formed  the  foundation  of  the  church  visible.  As 
with  Abraham,  so  in  all  succeeding  ages,  God's  electing 
love  separates  and  calls  forth  his  people  from  the  mass  of 
mankind.  The  very  word  call,  in  Hebrew  and  in  Greek, 
implies  this.  Whenever  the  call  is  obeyed,  and  sinners 
come  out  and  openly  segregate  themselves  from  the  mass, 
there  is  visibility  ;  and  when  they  unite  with  the  body  of 
professed  believers,  they  are  in  the  church.  To  this  visible 
body  all  ordinances  are  given,  and  the  lively  oracles  are 
entrusted  as  their  statute  book. 

How  appropriate,  and  how  beautifully  adapted  these 
illustrations  of  faith,  to  the  argument  of  the  Apostle,  and 
the  condition  of  the  Hebrew  Christians.  Their  beautiful 
temple  and  city  are  soon  to  be  swept  from  the  earth.  But 
fear  not,  there  is  a  city  which  hath  foundations.  Follow 
the  faith  of  your  father  Abraham,  holding  it  fast  with  a 
firm  grasp:  the  same  promise  on  which  he  relied  is  here  for 
you ;  and  the  same  faithfulness  pledged. 

Chap.  xi.  11,  12.  "Through  fiiith  also  Sarah  herself  re- 
ceived strength  to  conceive  seed,  and  was  delivered  of  a 
child  when  she  was  past  age,  because  she  judged  him  faith- 
ful who  had  promised.  Therefore  sprang  there  even  of 
one,  and  him  as  good  as  dead,  so  many  as  the  stars  of  the 
sky  in  multitude,  and  as  the  sand  which  is  by  the  sea  shore 
innumerable."  The  faith  of  Isaac's  parents  was  sorely 
tried  by  the  apparent  slackness  of  the  promise.  "  This 
promise   had  all  circumstances  of   natural   improbability 


412  COMMENTARY   ON  THE 

against  it :  nay  more  of  impossibilities.  There  are  certain 
laws  of  God's  establishment  against  this  promise.  General 
laws,  commonly  called  laws  of  nature,  are  established  in 
the  sovereignty  of  God — they  are  but  the  mode  in  which 
the  first  Cause  acts.  He  is  not  bound  to  continue  things 
following  each  other  in  a  fixed  order ;  unless  he  has  prom- 
ised specifically :  hence  he  can  suspend  the  order,  whenever 
he  pleases.  And  when  he  gives  a  promise,  running  counter 
to  the  general  law,  he  binds  himself,  in  that  particular  to 
suspend  the  law, — to  work  a  miracle.  "Sarah  shall  have 
a  son."  On  this  they  rested,  and  the  consequence  is  they 
have  sons  as  the  stars  of  heaven.  This  comparison  to  the 
stars  and  the  sands,  is  simply  indefinite ;  giving  to  our 
minds  the  conception — the  idea  of  a  practical  infinity. 

How  does  this  apply  to  the  case  of  the  Hebrews?  God 
had,  in  his  sovereignty,  set  up  a  system  of  religious  worship 
among  them ;  he  had  established  by  the  hand  of  Moses,  a 
law.  regulating  all  the  forms  and  rites  of  sacred  service.  It 
is  of  divine  authority;  but  now  he  commands.  Come  out 
from  Moses,  abandon  the  Aaronic  priesthood,  give  up  all 
your  offerings  and  sacrifices.  How  can  we  do  this — objects 
the  Jew:  it  is  contrary  to  the  order  established  by  our  God, 
in  his  own  house !  How  can  we  abandon  the  whole  ?  Nay, 
but  look  yc,  these  are  positive  institutions.  You  are  called 
to  give  up  nothing  purely  moral  and  religious;  but  only 
ceremonial,  which  of  course  he  suspends  at  his  own  pleas- 
ure. So  did  he  with  natural  laws,  when  he  gave  the  child 
of  promise  to  Sarah  and  Abraham.  So  now,  he  suspends 
what  in  their  nature  are  dependent  on  his  sovereignty,  and 
proffers  you  a  better  and  an  enduring  substance.  Their 
faith  triumphed  over  the  laws  of  nature;  let  yours  triumph 
over  those  of  Closes.  They  held  on  simply  to  the  promise; 
see  to  it  that  you  hoUl  fast. 


EPISTLE   TO   THE   HEBREWS.  413 

He  that  cannot  trust  God  for  the  life  that  now  is,  how 
can  he  trust  him  for  the  life  to  come? 

The  Old  Testament  believers  were  not  altogether  in  the 
dark :  a  bright  lamp  often  shone  upon  their  path.  The 
Socinian  figment,  that  all  the  promised  rewards  to  them, 
regarded  temporal  things ;  and  had  no  necessary  connection 
with  things  spiritual  and  eternal,  displays,  alas!  the  nature 
of  their  own  faith,  in  their  rejection  of  Christ's  blood. 

Let  not  the  hearts  of  the  Lord's  people  despond,  because 
few  come  out  and  the  flock  is  small.  Canst  thou,  oh  doubt- 
ing Christian,  count  the  number  of  the  stars,  or  the  sands 
upon  the  seashore?  So  is  the  family  of  the  faithful?  Great 
shall  be  the  day  of  Jezreel. 

Chap.  xi.  13-16,  In  these  words  we  have  to  enquire  first, 
of  whom  they  are  spoken :  and  then  what  are  the  things 
affirmed  of  them. 

I.  "These  all  died  in  faith"— Who?  Not  all  the  per- 
sons adduced  as  distinguished  examples  of  that  grace.  For 
Enoch  did  not  die:  and  others,  as  Abel  and  Noah,  had  not 
forsaken  their  country  and  had  opportunity  to  return.  But 
to  Abraham  and  Sarah;  to  Isaac  and  Jacob  these  words 
refer.  They  are  only  partially  applicable  to  Abel,  Enoch 
and  Noah.  Indeed,  they  are  not  referable  to  Isaac  and 
Jacob,  without  qualification :  these  can  be  scarcely  said  to 
have  had  opportunity  to  return,  in  the  sense  that  Abraham 
and  Sarah  had :  they  were  born  in  the  land. 

II.  What  are  the  numerous  things  affirmed  of  these  per- 
sons?    Let  us  note  them  in  order. 

1.  They  all  died  in  faith — according  to  the  faith.  True 
believers  in  the  promised  Messiah,  having  knowledge  of 
heavenly  glory  immediately  after  death,  and  of  deliverance 
from  the  sting  of  death,  whose  poison  is  neutralized  by  the 
blood  of  the  great  sacrifice,  and  assured  of  a  resurrection 
at  the  last  day,  might  be  expected  to  meet  death  undis- 
35* 


414  COMMENTARY   OX   THE 

mayed,  and  calmly  await  their  Lord's  coming  and  their 
own  release  from  fears,  and  a  quiet  and  peaceful  depart- 
ure. Accordingly,  such  was  their  departure.  Their  souls 
held  to  their  faith,  and  according  to  it  was  their  death. 
Abraham  is  noticed  in  Gen.  xxv.  8.  "Then  Abraham 
gave  up  the  ghost,  and  died  in  a  good  old  age,  an  old 
man  and  full  of  years ;  and  was  gathered  to  his  people." 
The  ghost,  or  spirit  which  he  gave  up,  went  to  heaven,  and 
joined  the  society  of  his  people  who  had  preceded  him  in 
the  faith  and  its  triumphs.  This  expression — gathered  to 
his  2)eople  surely,  neither  here  nor  elsewhere,  has  reference 
to  the  graveyard  where  kindred  dust  sleeps  together:  for 
none  of  Abraham's  people  were  laid  in  the  cave  of  JMach- 
pelah,  except  Sarah.  But  their  souls,  who  die  in  the  faith, 
do  at  once  join  the  society  of  the  faithful :  and,  I  cannot 
but  think,  at  the  moment  of  release,  they  are  in  this  society; 
and  an  escort  of  angels  guides  their  flight  through  the  up- 
lifted everlasting  doors.  Ps.  xxiv. 

Of  Sarah's  mental  state  and  exercises  at  the  approach  of 
death  the  record  is  silent.  Isaac's  and  Jacob's  closing 
scenes  arc  mentioned.  Gen.  xxvii.  2;  xxxv.  29.  "And 
Isaac  gave  up  the  ghost,  and  died,  and  was  gathered  unto 
his  people."  So  xlix.  33 — and  -Jacob  "gathered  up  his  feet 
into  the  bed,  and  yielded  up  the  ghost,  and  was  gathered 
unto  his  people."  He  had  with  perfect  calmness  given  all 
necessary  directions,  as  to  his  burial. 

2,  "Not  having  received  the  promises."  Here,  (a.)  The 
promises  are  spoken  of  as  many:  in  v.  89,  as  one  —  the 
proto-evangellion — first  g()sj)el — the  seed  of  the  woman  : — 
salvation  by  faith  in  the  ^lessiah.  This  is  the  promise; 
which  by  frequent  presentation  and  appended  circum- 
stances, is  often  named  in  the  plural,  (b.)  Promises — here 
are  taken  objectively;  meaning  the  thing  promised:  the 
object  to  which  the  mind  is  directed.     Subjectively — as  the 


EPISTLE   TO   THE    HEBREWS.  415 

pledge  of  divine  veracity,  they  had  received  them  and  set 
their  seal  of  approbation  to  them ;  and  lived  upon  them. 
But  the  incarnate  Redeemer,  the  God-man,  had  not  yet 
appeared. 

(c.)  They  saw  them  afar  off,  their  faith  was  the  evidence 
of  things  not  seen  as  yet:  and  by  reason  of  a  blessed  assur- 
ance, which  gave  substance  in  their  souls  of  the  objects  of 
hope,  and  thus  embraced  them — folded  them  in  their  arms 
and  kissed  them.  (J.)  In  all  these  earnest  movements, 
they  "confessed  that  they  were  strangers  and  pilgrims  on 
earth."  They  felt  themselves  far  away  from  their  own 
home — foreigners;  and  pilgrims — sojourning  in  a  land 
where  they  had  no  civil,  political  or  social  right,  but  such 
as  humanity  calls  upon  man  everywhere  to  extend  to  his 
fellows. 

3.  Now,  in  this  strong  language  of  their  conduct,  they 
plainly  indicate  the  object  of  their  pursuit.  "For  they  that 
say  such  things,  declare  plainly  that  they  seek  a  country." 
The  word  rendered  country  here,  means  a  fatherland — a 
home.  It  is  a  slight  modification  of  the  word  father;  and 
cannot  be  properly  used  of  any  but  one's  native  land. 
Thus,  their  whole  conduct  proclaims  their  belief  in  a  home 
far  away  from  this  sin-cursed  earth.  The  eyes  of  their 
faith  see  the  King  in  his  beauty,  and  behold  the  land  that 
is  very  far  ofl^.  They  have  it  not  as  yet  in  full  possession; 
but  are  pressing  on  in  earnest  and  diligent  search  for  it. 
But 

4.  It  is  not  everywhere  that  such  a  country  can  be  found. 
Nor  is  it  necessarily  to  be  secured  in  the  land  of  one's  nat- 
ural birth.  "And  truly  if  they  had  been  mindful  of  that 
country  from  whence  they  came  out,  they  might  have  had 
opportunity  to  have  returned."  No  hindrance  was  in  their 
way.  They  had  left  no  reputation  behind  them  which 
could  have  barred  the  door  against  them.     Nahor's  inter 


416  COMMENTARY   ON   THE 

course  with  Elciizar,  and  Jacob's  temporary  residence  with 
Laban  show  this.  Tliere  is  great  wealth  and  refinement, 
and  luxurious  living  and  exuberant  soil  in  the  valley  of  the 
Euphrates;  but  such  is  not  the  home,  the  fatherland  of 
heaven's  future  occupants. 

5.  For  "they  desire  a  better  country,  that  is,  an  heavenly; 
wherefore,  God  is  not  ashamed  to  be  called  their  God;  for 
he  hath  prepared  for  them  a  city."  Here,  (a.)  the  word 
rendered  desire  is  of  great  force;  expressing  earnest  en- 
treaty and  effort  to  obtain  an  object,  by  stretching  out  the 
hands  for  it.  It  occurs  only  twice,  besides  this.  1  Tim.  iii. 
1 — "  if  a  man  stretch  forth  his  hands  for  the  office  of  a 
bishop,  he  desireth  a  good  work."  And  vi.  10 — "For  the 
love  of  money  is  a  root  of  all  these  evils  [before  described] 
which  while  some  coveted  after,  they  have  erred  from  the 
faith" — reached  out  their  hands  eagerly  to  grasp  hold  of 
the  silver.  So  these  who  all  died  according  to  the  faith, 
stretched  forth  the  arms  of  their  faith  to  lay  hold  of  that 
better  land — even  the  heavenly  home,  that  land  of  pure 
delight,  where  saints  immortal  reign.  (6.)  Believers'  ef- 
forts for  the  possession  of  the  heavenly  land,  should  be  like 
the  eager  energy  of  the  worshippers  of  Mammon.  Oh,  if 
we  would  put  forth  a  zeal,  diligence  and  intensity  of  desire 
and  effort,  to  secure  our  titles  to  and  possession  of  the  heav- 
enly fatherland,  such  as  the  children  of  this  world  do  to 
secure  coal-lands,  and  oil-lands,  and  gold-lauds,  what  glo- 
rious results  would  soon  be  realized  ?  (c.)  These  believers 
seem  to  have  expected  this  happy  home  at  once,  as  soon  as 
released  from  trammels  of  clay:  and  in  fact,  literally  they 
do  reach  forth  tlieir  hands  eagerly  to  grasp  the  promised 
inheritance.  IMany  a  dying  couch  has  witnessed  such 
scenes.  Saints  of  old  knew  they  had  an  inheritance,  im- 
mortal in  the  skies.  No  purgatory  lay  in  their  way:  no 
masses  uttered  by  wicked  priests  were  deemed  necessary  to 


EPISTLE  TO   THE   HEBEEWS.  417 

put   them    in   possession    of  that    beautiful   and   glorious 
fatherland. 

6.  AVhat  an  expression — God  is  not  ashamed/  He  does 
not  blush  !  This  is  an  inference.  Wherefore  refers  us  to 
what  precedes  and  intimates  a  reason  there,  for  what  follows. 
Because  all  these  lived  according  to  the  faith,  and  died  in 
faith  :  Because  they  expressed  themselves  pilgrims  and 
strangers  away  from  home  :  Because  they  openly  professed 
their  faith,  and  proclaimed  themselves  heavenward  bound, 
and  refused  to  turn  ,back  to  this  world's  inheritance ; 
therefore,  God  is  not  ashamed  to  be  called  their  God. 
Shame  'implies  guilt — a  sense  of  just  liability  to  punish- 
ment. This  guilt  implies  sin  somewhere:  it  may  be  in  the 
offender  himself,  as  in  our  first  parents ;  or  it  may  be  in 
other  persons  in  whom  we  have  a  special  interest :  and  this 
secondaiy  sense  is  the  more  common.  If  a  man's  conduct 
be  disgraceful,  his  friends  are  ashamed  of  him  and  show 
their  disapprobation  of  his  conduct,  by  shunning  his 
company — "  keep  no  company  with  him  that  he  may  he 
ashamed."  "  Paul  was  not  ashamed  of  the  gospel  "  — We 
have  seen  on  ii.  11,  that  "he  is  not  ashamed  to  call  them 
brethren."  Similar  is  the  meaning  here.  God  permits 
himself  to  be  called  the  God  of  Abraham,  of  Isaac  and  of 
Jacob  ;  and  this,  because  their  deportment,  through  his  own 
grace,  is,  to  a  great  extent,  consistent  with  their  profession 
of  love  to  him  and  his  cause.  "  Whosoever,  therefore,  shall 
be  ashamed  of  me,  and  of  my  words,  in  this  adulterous  and 
sinful  generation,  of  him  also  shall  the  Son  of  man  be 
ashamed ;  when  he  cometh  in  the  glory  of  his  Father,  with 
the  holy  angels." 

7.  A  reason  is  given  for  his  condescension  in  letting  him- 
self be  called  their  God  :  "  for  he  hath  prepared  for  them 
a  city."  It  is  true,  they  were  without  reputation  as  a  na- 
tion ;  wanderers  to  and  fro,  and  having  no  certain  dwelling 


418  COMMENTARY   ON   THE 

place :  aud  to  be  called  the  God  of  xYbraham,  of  Isaac,  of 
Jacob,  could  give  no  additional  repute  and  glory  in  the 
eyes  of  the  nations,  to  Jehovah  the  God  of  Israel.  Never- 
theless, he  had  prepared  for  them  a  glorious  habitation, 
eternal  in  the  heavens — a  city  which  hath  foundations, 
whose  Builder  and  Maker  is  God.  As  the  great  ones  of 
earth  found  cities,  and  call  them  after  their  own  name,  so 
in  the  fatherland  of  these  pilgrim  sojourners,  is  built  the 
glorious  City  of  our  God,  which  for  beauty  and  perfection 
stands,  and  shall  stand,  unrivalled  forever  aud  forever :  as 
it  was  prepared  from  the  foundation  of  the  world. 

How  insignificant  the  pomp  and  splendor  of  the  most 
gorgeous  palaces,  temples,  cities,  in  comparison  with  the 
eternal  city  of  our  God  ! 

How  effectually  a  glimpse  of  this  eternal  habitation 
shakes  loose  the  soul  from  its  hold  on  earthly  homes  and 
habitations. 

Reader!  does  your  faith  thus  give  substance  to  things 
hoped  for ;  and  evidence  of  things  not  seen  as  yet  ? 

Chap.  xi.  17-19.  Abraham's  faith — its  last  and  greatest 
trial :  its  final  and  most  signal  triumph.  "  By  faith  Abra- 
ham, when  he  was  tried,  offered  up  Isaac ;  and  he  that  had 
received  the  promises,  offered  up  his  only  begotten  son,  Of 
whom  it  was  said,  that  in  Isaac  shall  thy  seed  be  called  ; 
Accounting  that  God  was  able  to  raise  him  up,  even  from 
the  dead :  from  whence  also  he  received  him  in  a  figure." 

1.  The  first  point  is  the  trial — here  he  was  tried.  The 
word  signifies  to  put  a  person  in  such  a  position,  as  to  call 
into  action  his  principles  and  capacities.  The  prime 
thought  is  to  make  an  effort ;  to  put  forth  and  exert  power 
toward  the  accomplishment  of  any  work.  Then,  as  just 
said,  so  to  arrange  circumstances  around  a  person  as  to  shut 
him  up  to  such  ettbrts  and  exertions.  And  this,  irrespective 
of  the  design  of  such  arrangement,  whether  for  evil  or  for 


EPISTLE   TO   THE   HEBREWS.  419 

good  :  it  may  be  either :  and  so  is  the  word  used.  But  in 
the  great  majority  of  iustauces  in  the  New  Testament, 
the  ti'ials  or  temptations  are  for  evil :  the  tempters  desiring 
and  designing  mischief  to  the  person  tempted.  Such  are 
the  temptations  by  the  Devil  in  the  wilderness  to  our  Sa- 
viour ;  and  such  were  those  of  the  Pharisees.  Still,  the 
general  idea  is  simply  that  of  a  test  or  trial  ;  the  context 
must  be  scrutinized  to  know  whether  the  word  is  used  in  an 
ill  sense  or  a  good ;  whether  with  the  hope  and  wish  of 
injury  to  the  tried;  or  of  good,  by  strengthening  the 
powers  and  principles  tried.  In  English,  tempt  is  generally 
used  in  a  bad  sense,  as  in  the  New  Testament.  Yet  some- 
times we  say,  I  was  almost  tempted  to  do  a  thing  that  is 
good.  The  Apostle  James  applies  the  word  in  the  specific 
and  limited  sense  of  evil.  1,  2,  "My  brethren!  count  it 
all  joy  when  you  flill  into  diverse  temptations ;  knowing 
that  the  trying  of  your  faith  worketh  patience,"  etc.  The 
assaults  of  your  enemies  shall  be  overruled  for  good  ;  and 
the  jnoof,  the  demonstration  of  its  genuineness,  worketh 
patience,  etc. 

In  the  general  meaning  of  trying,  God,  in  his  providence 
tempts  men  every  day  :  but  in  the  specific  meaning  of  try- 
ing, endeavoring,  wishing  to  draw  men  into  sin,  God  never 
tempts — "  God  is  faithful,  who  will  not  suffer  you  to  be 
tempted  above  that  ye  are  able :  but  will,  with  the  tempta- 
tion, also  make  a  way  to  escape,  that  ye  may  be  able  to  bear 
it."  1  Cor.  X.  13.  Such  was  the  natui^e  of  the  trial  to  which 
Abraham's  faith  was  subjected. 

2.  The  action  of  Abraham — it  is  all  comprehended  in 
God's  address  to  him.  Gen.  xxii.  18 — "  thou  hast  obeyed 
my  voice."  This  is  expressed  in  our  text  in  two  forms. 
He  (having  been  tried,  as  we  have  seen)  offered  up  Isaac : 
and  he,  having  received  for  himself  the  promises,  offered 
his  only  begotten  son.     Duly  to  appreciate  the  value  of  this 


420  COMMENTARY   ON   THE 

obedience  in  each  form,  we  must  note  a  variety  of  attending 
circumstances. 

(a.)  The  promise  of  an  innumerable  posterity  was  long 
delayed.  His  brothers  both  had  children  long  before  he 
had.  Nahor  had  eight  sons.  Haran  had  Lot  at  least. 
But  Abram  seemed  doomed  to  unfruitfulness.  No  small 
trial  this  of  his  faith,  (b.)  After  long  delay  he  was  favored 
with  a  single  sou  of  promise.  Sarah's  faith  had  failed — at 
least  faltered :  hence  Ishmael,  but  he  was  not  within  the 
promise.  At  length  Isaac,  the  sober  son  of  laughter  came, 
(c.)  He  is  specifically  designated  as  the  promised  seed, 
through  whom  Messiah  is  to  descend ;  of  whom  it  is 
expressly  said,  in  Isaac  shall  thy  seed  be  called,  (d.)  He 
is  therefore  named  the  only  begotten,  although  preceded  by 
Ishmael  and  followed  by  Keturah's  six  sons.  Still,  the  son 
of  laughter  is  the  only-begotten  within  the  covenant  of 
promise :  and  to  him  in  most  express  terms  is  it  limited. 
If  Isaac,  the  heir- apparent  to  more  than  a  kingly  throne, 
should  perish  without  issue,  alas !  the  hope  of  the  kingdom 
itself  and  heirsliip  of  the  world  is  lost.  Hence  (e)  extreme 
solicitude,  as  God  reminds  Abraham.  "Take  now  thy  son, 
thine  only  son  Isaac,  whom  thou  lovest."  Here  reference  is 
had  to  the  first  form  of  offering.  The  second  regards  the 
collision  between  the  promise  formerly  given  and  the  com- 
mand now  uttered.     Therefore 

3.  This  unhesitating  obedience  in  the  face  of  all  these 
circumstances,  is  the  most  amazing  instance  on  reci)rd,  of 
an  unfailing  faith.  After  such  a  salutation. — Take  thy 
son  ! — thine  only  son — thine  Isaac — in  wliom  thy  heart's 
affections  are  centei-ed — on  whom  the  life  of  the  covenant 
hangs — take  the  lovely  youth,  and  go  to  the  land  of  Mo- 
riah,  near  to  the  habitation  of  God's  ancient  priest-king, 
Melchiscdek,  and  there  —  what?  What?  Have  him 
crowned  l)y  the  venerable  priest  of  the  Most  High  God ; 


EPISTLE   TO   THE    HEBREWS.  421 

crowned  and  anointed  as  the  head  of  a  dynasty,  the  mon- 
arch of  the  world  ? —  Alas!  alas!!  No  —  "And  offer  him 
there  for  a  burnt-offering  upon  one  of  the  mountains  which 
I  will  tell  thee  of."  Did  ever  such  a  thunderbolt  burst 
upon  the  soul  of  mortal  man  ?  Oh !  how  it  must  have 
riven  the  heart  of  the  fond  father!  There  stands  the 
promise  of  the  God  of  truth  on  the  one  hand :  and  here 
stands  the  command  of  Jehovah,  Governor  of  the  universe, 
on  the  other.  How  can  this  antagonism  be  reduced  to  a 
pacific  unity  ?  Let  reason  try  her  strength  on  this  problem, 
and  work  out  her  demonstration.  "Contradistinctions," 
she  will  say,  "can  never  agree.  There  must  be  some  mis- 
take here.  Yea,  hath  God  said!  Never  mind  the  com- 
mand, Abraham.  God  is  not  tempted  of  evil,  neither 
tempteth  he  any  man.  The  voice  of  such  a  command 
must  be  a  delusion.  Hold  fast  to  the  promise  so  oft  re- 
peated, and  let  this  one  command  go:  God  cannot  have 
ordered  you  at  once  to  commit  murder,  and  to  annihilate 
the  hopes  that  concentre  in  Isaac." 

Not  so  Abraham.  The  truth  and  reality  of  both  promise 
and  command  he  knew ;  for  God  had  told  him.  The  promise 
was  a  benefit  to  him ;  but  the  command  required  action  from 
him.  The  promise  was  God's  to  fulfil,  the  command  was 
Abraham's  to  obey.  The  latter  well  understood  relative 
duties.  It  was  clear  to  his  mind,  that  inferiors — persons 
under  the  authority  of  others  and  bound  to  obedience,  are 
not  responsible  individually  for  their  acts,  in  obeying  the 
orders  of  their  superiors.  In  a  just  war,  it  is  the  duty  of 
the  gunner  to  fii'e  when  the  officer  in  command  gives  the 
order.  He  is  not  responsible  for  the  life  destroyed  by  his 
shot;  that  is  an  affair  of  his  superior.  Therefore,  Abraham 
proceeded  without  a  murmur  or  a  moment's  hesitancy,  to 
carry  out  the  order  of  his  superior,  leaving  the  responsi- 
bility where  it  properly  belonged.  God  will  justify  his  own 
36 


422  COMMENTARY   ON   THE 

acts  in  duo  time  before  the  moral  universe.  God  had  given 
a  son  to  Abraham,  and  what  he  gives,  he  has  a  right  to 
take  a\vay  at  pleasure;  unless  he  has  covenanted  and  prom- 
ised not  to  do  so.  God  had  promised  in  this  ease,  and  in 
his  hands  Abraham  leaves  the  matter,  whilst  he  does  his 
dut}'.  The  same  power  that  gave  Isaac  life,  could  restore 
it  from  the  ashes  of  that  altar.  All  life  is  God's;  and  he 
may  do  as  he  pleases  with  those  lives  especially,  that  have 
been  forfeited  by  sin.  Thus  did  he  with  the  first-born  in 
Egypt ;  with  the  people  of  Sodom,  Gomorrah,  etc.  Thus 
did  he  with  the  Canaanites :  thus  does  he  with  all  men — 
for  it  is  appointed  by  his  divine  sentence,  unto  man  once 
to  die.  These  principles  were  perfectly  familiar  to  Abraham. 
He  needed  no  space  for  reasoning  about  them ;  but,  by  an 
instantaneous  intuition,  saw  through  the  whole  matter,  and 
felt  where  duty  for  him  lay.  The  morning's  light  found 
him  on  the  weary  way  to  the  execution  of  his  solemn 
mission. 

An  objection  often  rises  in  the  mind,  that  after  all  Abra- 
ham did  not  expect  to  slay  and  burn  up  his  beloved  Isaac 
— that  God  would  arrest  his  hand;  and  he  would  return 
with  him  in  safety.  Certainly;  this  last  was  Abraham's 
expectation.  Here  his  faith  never  failed.  He  knew  that 
God  was  able  to  raise  him  from  the  dead:  and  he  accounted 
him  and  viewed  him  as  dead,  as  it  were — in  a  figure.  Ac- 
cordingly, the  word  rendered  received,  signifies  the  recovery 
— the  regaining  of  a  thing  that  had  been  possessed  before; 
liad  passed  away;  and  is  again  restored.  But  how  this 
reclamation  of  the  devoted  sacrifice  should  be  carried  out, 
and  the  dead  brought  back  again,  Abraham  did  not  know; 
and  he  seems  to  have  exercised  no  speculation,  and  given 
himself  no  anxiety  about  it.  But,  that  he  felt  himself 
bound  to  ofiler  his  son;  and  that  he  proceeded  in  good  faith 
to   do  it,  is   patent  on   the  whole   face  of  (he   transaction. 


EPISTLE   TO   THE   HEBREWS.  423 

Similar  figures  occur  continually.  My  dearest  friend  is 
prostrated  bydisea.'^e;  medical  aid  is  called  in;  everything 
possible  is  done,  but  all  in  vain;  death  is  at  tlie  door;  phy- 
sicians give  up  the  patient;  they  can  do  no  more;  my  be- 
loved is  dead.  Hope  expires.  But  nature  rallies;  God 
interposes,  and  my  dear  friend  is  restored  to  life  and  my 
warm  embrace — he  returns  as  from  the  dead  in  a  figure. 
The  Greek  word  parable,  which  we  have  adopted  into 
English,  means  a  comparison,  and  is  based  on  resemblance. 
The  points  here  are  obvious. 

This  is  the  highest  victory  of  faith.  This  is  its  severest 
trial ;  this  its  most  illustrious  triumph.  It  conquered  rea- 
son. It  vindicated  right.  It  vanquished  natural  affection. 
It  conquered  God  himself.  It  held  him  to  his  word :  and, 
by  asserting  its  own  claim  under  the  promise,  it  secured  for- 
ever the  thing  promised.  The  Angel  Jehovah  himself  con- 
ceded the  victory  to  Abraham's  faith.  And,  as  this  is  the 
most  illustrious  trial,  and  the  most  glorious  success,  so  is  it 
rewarded  with  the  highest  assurance  that  God  himself  can 
give  to  a  creature — the  oath  of  him  who  cannot  lie.  "  By 
myself  have  I  sworn,  saitli  the  Lord,  because  thou  hast 
done  this  thing,  and  hast  not  withheld  thy  son,  thine  only 
son;  That  in  blessing  I  will  bless  thee,  and  in  multiplying 
I  will  multiply  thy  seed  as  the  stars  of  the  heaven,  and  as 
the  sand  which  is  upon  the  sea  shore ;  and  thy  seed  shall 
possess  the  gate  of  his  enemies  :  And  in  thy  seed  shall  all 
the  nations  of  the  earth  be  blessed;  because  thou  hast 
obeyed  my  voice." 

So  Abraham  returned  to  his  young  men — and  to  his 
family  at  Beersheba — the  well  of  the  oath  :  And  oh !  with 
what  altered  feelings,  who  can  imagine  ?  How  he  related 
the  journey  to  Sarah;  its  object  and  its  blessed  termination  ! 
"Who  will  undertake  to  describe  the  strange  and  varied 
emotions  depicted  in  her  countenance  as  the  tale  proceeds  ? 


J  24  COMMENTARY   ON   THE 

Cliap.  xi.  20-22.  In  these  tliree  verses,  we  have  three 
exemi)lifications.  "By  faith  Isaac  blessed  Jacob  and  Esau 
conceruiug  things  to  come."  This  is  the  official,  prophetic 
announcement  of  God's  benediction.  It  is  not  the  ordinary 
prayer  and  good  wish  of  a  parent,  although  all  parents  ought 
to  imitate  it  thus  far,  by  prayer  for  Heaven's  bounties  upon 
their  children.  The  precise  object  of  Isaac's  faith,  was  the 
great  promise  of  the  Saviour :  and  although  through  a 
sinful  partiality  toward  Esau,  Isaac  made  an  effort  to  frus- 
trate the  known  purpose  of  God  to  give  the  promised  seed 
through  Jacob;  when  he  discovered,  that,  by  the  cunning 
and  false  representations  of  their  partial  mother,  in  which 
Jacob  seems  reluctantly  to  have  acquiesced,  he  saw  the 
divine  purpose  accomplished  as  before  expressed  by  the 
phrase  "the  elder  shall  serve  the  younger;"  he  did  not  and 
would  not — we  may  say,  could  not  recall  the  blessing,  and 
accomplish  toward  Esau  his  own  improper  desire.  His 
trembling  upon  the  discovery  of  the  fraud,  was  an  evidence 
of  self-condemnation  for  attempting  to  thwart  the  divine 
purpose :  and  he  repeated  the  benediction,  as  referring  to 
the  great  promise.  But  he  conferred  temporal  blessings 
on  Esau;  who,  as  the  history  shows,  prospered  in  these 
respects  more  than  Jacob  did  for  a  long  time.  This 
shows,  that  the  pre-eminence  of  Jacob  regarded  the  great 
promise,  and  the  spiritual  posterity.  In  fact,  however,  Esau 
obtained  the  blessings  his  heart  craved.  He  had  bartered 
away  the  natural  claim  upon  the  primogeniture  and  the 
blessing  of  the  great  promise,  for  a  mess  of  pottage. — 
His  heart  was  for  this  world  and  its  pleasures,  and  he 
obtained  them.  We  learn  from  the  history  of  this  case, 
that  God  is  not  frustrated  in  his  purposes,  concerning 
the  promises ;  not  even  by  great  human  infirmities,  and 
the  shameful  conduct  of  his  own  people.  This  whole 
transaction    proves    how  greatly  even   the   people   of    his 


EPISTLE   TO   THE    HEBREWS.  425 

love  fall  below  the  Hue  of  duty  and  dishonor  their  Lord. 
Nevertheless,  his  purpose  shall  stand,  and  he  will  do  all  his 
pleasure.  Phares,  one  of  the  line  of  succession  of  this  very 
promise,  was  a  son  of  incest.  Let  us  blush  for  the  sins  of 
God's  people,  but  not  imitate  them. 

V.  2L  "  By  faith  Jacob,  when  he  was  a  dying,  blessed 
both  the  sons  of  Joseph :  and  worshipped,  leaning  upon  the 
top  of  his  staff."     Here  remark, 

1.  It  was  a  serious  and  solemn  occasion.  The  dying 
scene  of  any  parent  is  impressive.  But  the  last  silence  of 
one  who  had  lived  a  hundred  and  forty-seven  years ;  seven- 
teen of  them  in  Egypt,  where  thus  far  he  and  his  race  had 
been  highly  respected  ;  and  where  his  long  lost  son,  had 
long  held  the  whole  ruling  power,  save  only  the  sceptre, 
could  not  be  otherwise  than  deeply  interesting.  This  interest 
must  be  vastly  increased  by  the  fact,  that  he  sent  for  his 
Joseph,  and,  thus  summoned,  the  Governor  came  and  re- 
ceived instructions  regarding  the  place  of  his  burial.  A 
little  while  after  Joseph  was  again  told — "  Behold  thy  father 
is  sick  :  and  he  took  with  him  his  two  sons,  Manasseh  and 
Ephraim," — "  and  Israel  strengthened  himself,  and  sat  upon 
the  bed."  Gen.  xlviii.  2.  But  it  was  at  the  close  of  the  former 
visit.  Gen.  xlvii.  31,  when  Joseph  at  his  father's  request  sware 
to  bury  him  in  his  own  grandfather's  cemetery  at  Hebron, 
that  Jacob  "  bowed  himself  upon  the  bed's  head." 

2.  The  word  translated  bed,  ch.  xlvii.  2,  punctuated  di- 
versely, gives  diversity  of  meaning.  When  it  is  pointed  to 
read  matteh,  it  means  a  staff,  when  it  reads  mittah,  it  means 
a  bed — this  is  owing  to  the  general  sense,  to  extend  out  and 
downward,  to  lean  or  rest  on  a  thing.  The  LXX.  have 
mistaken  the  pointing  and  have  written  staff,  whereas  the 
Hebrew  requires  it  to  be  read  bed,  or  couch.  Again,  the 
LXX.  read  worshipped,  and  correctly,  as  Sampson  asserts ; 
whilst  our  translation  reads,  bowed  himself;  after  Joseph 

36* 


42G  COMMENTARY   ON    THE 

had  sworn,  v.  31.  But  then  we  meet  the  difficulty,  that  Paul 
follows  the  LXX.  in  reading  it  staff  instead  of  bed.  The 
puri'ly  literal  translation  of  v.  31,  is,  "  And  Israel  wor- 
shipped on  or  upon  the  head  of  the  bed."  But  in  v.  2,  it  is 
well  translated,  "  Israel  strengthened  himself,  and  sat  upon 
the  bed."  The  close  affinity — almost  sameness  of  the  words, 
arises  from  the  generic  idea  of  support  from  under — the 
staff  is  a  support,  and  the  bed  is  a  support  on  which  feeble- 
ness rests.  Dr.  Owen  probably  strikes  the  right  point, 
when  he  intimates  that  Jacob  seized  his  staff  at  Joseph's 
approach,  and  leaned  on  both  staff  and  bed. 

But  whatever  may  be  the  true  explanation,  Paul  gives  the 
true  meaning.  And  in  any  construction,  there  is  no  room 
for  the  papist  figment — Israel  w()rship})ed  the  top  of  his — 
Joseph's  or  his  own? — staff:  hence  they  imagine  the  figured 
head  of  the  cane  was  an  object  of  religious  veneration :  as 
is  the  toe  of  Peter  or  the  Pope.  But,  in  both  the  Hebrew 
and  (xreek,  we  have  the  ^preposition  equivalent  to  on  or 
upon :  he  worshipped  on  or  upon  the  head  of  the  staff  or 
bed. 

3.  The  blessing  of  Joseph's  sons — both,  not  collectively 
but  severally — each  and  every  of  the  sons.  The  historian 
describes  the  touching  scene.  The  venerable  graud-fatlier 
was  nearly  blind.  The  father  of  the  boys  wished  to  follow 
nature's  law,  and  give  preference  to  the  older  son,  !Manasseh, 
and  so  arranged  them,  that  stretching  a  hand  to  each  head 
at  the  same  time,  his  right  hand  would  rest  on  the  older 
and  his  left  on  the  younger.  But  Jacob,  crossing  his  arms, 
placed  his  right  hand  upon  Epiiraim  who  stood  opposite  to 
liis  own  left,  and  his  left  upon  Manasseh,  who  stood  opposite 
to  his  right.  This  displeased  Joseph  and  he  remonstrated. 
}\ui  the  old  prophet,  as  he  now  really  was,  refused  to  gratify 
the  Governor  of  Egypt,  who,  a  little  before  had  gratified 
him  by  taking  an  oath  to  bury  him  in  his  family's  own  pur- 


EPISTLE   TO   THE    HEBREWS.  427 

chased  graveyard,  the  acquisition  of  which  was  the  first 
commercial  operation  recorded  in  human  history ;  as  it  was 
the  onl}'  ground  Abraham  held  in  fee  simple  in  the  laud  of 
promise.  Yet  Jacob  refused,  because  he  was  a  prophet  and 
was  fulfilling  the  command  of  his  Lord. 

The  matter  of  the  blessing,  so  far  as  prayer  is  involved 
in  it  must  be  noted.  And  first,  negatively,  it  did  not  regard 
the  line  of  descent  of  the  promised  Saviour.  This  was 
given  to  Judah,  on  its  being  forfeited  by  Reuben  the  first 
born.  But  afiirmatively,  it  did  embrace,  at  least  that  part 
of  the  forfeited  right  of  primogeniture,  which  gave  tem- 
poral rule  and  great  worldly  prosperity — "  The  Angel  that 
redeemed  me  from  all  evil,  bless  the  lads ;  and  let  my  name 
be  named  on  them;  and  the  name  of  my  fathers,  Abraham 
and  Isaac :" — and  they  became  heads  of  tribes  in  Israel ; 
so  making  thirteen  tribes. 

One  point  only  remains.  How  does  this  benediction 
illustrate  the  definition  of  faith  in  the  first  verse? 

It  gives  to  Jacob  and  to  Joseph  present  substantial 
enjoyment  of  the  glorious  and  blessed  things  hoped  for: 
and  so  to  the  lads,  if  only  they  believe  in  the  promised 
blessings.  It  is,  to  them  all,  the  evidence  and  proof,  that 
the  glorious  things  not  yet  seen,  shall  come  in  their  time — ■ 
the  time  of  God's  appointment.  These  things  yet  future, 
included  the  incarnation  and  all  the  benefits  of  the  new  dis- 
pensation. But  the  same  blessing  we  now  enjoy,  by  exer- 
cising faith  in  the  same  promised  Messiah. 

In  V.  22  Joseph  furnishes  our  next  illustration  :  and  very 
similar  to  his  father  in  two  points. 

V.  22.  "  By  Faith  .Joseph  when  he  died,  made  mention 
of  the  departing  of  the  children  of  Israel ;  and  gave  com- 
mandment concerning  his  bones." 

At  his  death  he  cast  a  longing  look  toward  the  promised 
land.     "  Behold,  said  Jacob,  I  die :  but  God  shall  be  with 


428  COMMENTARY   OX  THE 

you,  and  bring  you  again  to  the  land  of  your  fathers." 
"And  Joseph  said  unto  his  brethren,  I  die:  and  God  will 
surely  visit  you,  and  bring  you  out  of  this  land,  unto  the 
land  which  he  sware  to  Abraham,  to  Isaac,  and  to  Jacob. 
And  Joseph  took  an  oath  of  the  children  of  Israel,  saying, 
God  will  surely  visit  you,  and  ye  shall  carry  up  my  bones 
from  hence."  Gen.  xlviii.  2  and  1.  24,  25.  Thus  faith  was 
to  him  substance  and  proof  of  heavenly  things — for  to  the 
Israelite,  Canaan  was  a  type  of  the  land  that  is  very  far  off; 
and  his  instruction  about  his  bones,  implies  belief  in  the  res- 
urrection of  the  body,  and  an  everlasting  home  in  the  heav- 
enly Canaan. 

V.v.  23-29.  Moses  furnishes  illustrations  in  various  points, 
and  we  shall  quote  the  passages  as  they  are  required  for 
exposition. 

The  first  regards  the  faith  of  his  parents.  They  had  re- 
ceived a  divine  monition,  in  what  form  we  know  not.  But 
somehow  they  were  apprised,  that  the  child  about  to  be  born, 
was  ordained  of  God  for  a  great  work.  V.  23.  "  By  faith 
Moses,  when  he  was  born,  was  hid  three  months  of  his  pa- 
rents ;  because  he  saw  that  he  was  a  proper  child  :  and  they 
were  not  afraid  of  the  king's  commandment."  We  must 
revert  to  the  history.  1.  From  the  call  of  Abraham,  in 
his  seventieth  year,  until  the  death  of  Jacob,  was  two  hun- 
dred and  thirty-seven  years — thus  from  Abraham's  call  to 
Isaac's  birth,  30  +  to  Jacob's  60  -|-  to  Judah's  death  147, 
(see  Gen.  xxi.  5,  xxv.  26,  xlvii.  28)  =  237  years.  This 
deducted  from  430,  the  whole  period  of  sojourn  from  Abra- 
ham's call  to  the  exodus,  leaves  193  years  from  the  death 
of  Jacob  until  the  Exodus.  The  age  of  Joseph  at  his 
father's  death,  could  not  have  been  more  than  forty:  for  he 
was  thirty  when  lie  stood  before  Pharaoh  and  was  put  into 
command  (see  Gen.  xli.  46).  After  this  the  seven  years  of 
plenty  followed,  and  perhaps  three  of  famine,  making  forty. 


EPISTLE   TO   THE   HEBREWS.  429 

Deduct  this  from  one  hundred  and  ten,  the  age  of  Joseph 
when  he  died  (Gen.  1.  26)  leaves  seventy  years  between 
the  death  of  Jacob  and  that  of  Joseph ;  and  fixes  the  date 
of  Joseph's  death  on  the  three  hundred  and  seventh  year- 
of  the  sojourn.  This  leaves  one  hundred  and  three  years 
of  residence  in  Egypt,  between  the  death  of  Joseph  and 
the  exodus. 

2.  Jacob  had  been  seventeen  years  in  Egypt  before  his 
death,  which,  added  to  the  seven,  which  transpired  before 
Joseph's  departure,  gives  eighty-three  for  the  residence  at 
Joseph's  demise.  Now  the  fact  is  noted  of  their  exceed- 
ingly rapid  increase.  Exod,  i.  7.  "  And  the  children  of 
Israel  were  fruitful,  and  increased  abundantly,  and  multi- 
plied, and  waxed  exceedingly  mighty :  and  the  land  was 
filled  with  them."  Hence  jealousy.  The  Egyptians  were 
Hamites — a  dark  race — at  least  differing  from  the  Shemites 
in  material  points.  The  Cushites,  or  Ethiopians  as  we 
translate  the  word  Cush,  who  was  the  first  son  of  Ham, 
were  a  dark  race,  and  so  probably — yea  certainly,  were  the 
descendants  of  Mizraim  the  second,  and  their  prejudices 
against  these  red  men  of  Sheraitish  blood,  combining  with 
their  evidently  rapid  growth  in  number  and  wealth,  and 
their  segregation  and  indisposition  to  intermarry  and  amal- 
gamate, resulted  soon  after  Joseph's  death,  and  when  his 
policy  had  passed  from  the  minds  of  influential  men,  in  a 
war  of  races.  Violent  measures  were  resorted  to,  in  order 
to  depress  and  keep  them  from  growth.  Severe  bondage 
was  forced  upon  them,  and  murderous  cruelty  was  practiced. 

3.  This  brought  into  play  one  of  nature's  laws,  which  the 
Egyptian  philosophers,  and  some  economists  of  later  days, 
had  not  duly  regarded  ;  viz.,  that  the  oppressed  race,  always 
increases  faster  than  their  oppressors.  By  this  simple  law 
of  progress,  God  has  secured  man  from  permanent  oppres- 
sion by  his  fellow  man.     Without  understandiqg  the  phil- 


400  COMMENTARY    ON   THE 

osophy  of  it,  the  Hamite  race  noticed  the  fact.  The  result 
was  reached  in  a  generation  or  two,  in  a  scheme  to  prevent 
their  growth,  by  desperately  wicked  and  systematic  murder. 
By  a  royal  edict,  all  Hebrew  male  infants  were  doomed  to 
destruction — "  every  son  that  is  born  shall  be  cast  into  the 
river."  Let  us  not  be  surprised,  that  ingratitude  for  emi- 
nent services  could  be  so  soon  forgotten — a  king  arose  wiiich 
knew  not  Joseph,  (a.)  Ingratitude  is  the  sin  of  tyrants. 
How  soon  did  Saul  forget  David?  How  soon  did  Nebu- 
chadnezzar forget  Daniel  ?  How  soon  did  Brutus  forget 
Ca'sar?  (b.)  Royal  ambition,  or  ambition  aiming  at  roy- 
alty, knows  naught  of  either  justice  or  mercy.  Seventy 
heads,  or  half  a  million  of  heads,  lying  in  the  way  of  a  Jer- 
oboam, must  not  obstruct  his  approach  to  a  throne.  There 
nuiy  be  wailing  all  around  Bethlehem,  Rachel  mourning 
for  her  children  ;  it  matters  not ;  if  only  the  infant  king  in 
the  manger  may  be  cut  off,  lest  he  should  compete  with 
Herod  for  his  petty  throne.  Nilus  may  hear  the  scream 
of  ten  thousand  infant  voices,  inviting  the  crocodile,  less 
brutal  than  Egypt's  ambitious  monarch,  to  a  delicious 
feast :  but  the  dangerous  growth  of  the  oppressed  race,  must 
be  checked ;  otherwise  the  dynasty  of  the  people  may  over- 
turn the  pyramidal  power  of  Egypt's  king. 

4.  But  vaulting  ambition,  sooner  or  later,  overleaps  itself. 
The  very  schemes  of  wicked  men  to  gain,  or  to  hold  un- 
righteous dominion,  are  overruled  of  God  for  its  destruction. 
It  threw  Daniel  into  the  lion's  den  ;  but  it  raised  him  to  the 
premiership  of  the  mightiest  nation  of  earth.  It  hurled 
Daniel's  three  friends  into  the  burning  fiery  furnace ;  but 
it  placed  them  beside  one  whose  form  was  like  unto  the  sou 
of  God:  and,  ultimately,  it  "promoted  Shadrach,  ^loshach, 
and  Abednego,  in  the  j)rovince  of  Babylon."  It  cast  Moses 
into  the  river,  but  it  made  him  the  scourge  of  tyrannical 
rule,   the    avenger   of   human   wrongs,    the    vindicator   of 


EPISTLE   TO   THE    HEBREWS.  431 

human  rights,  the  protector  and  guide  of  a  nation's  liber- 
ties, and  the  Legislator  of  the  world  !  This  infant,  floating 
among  the  sedges,  is  ordained  of  God  to  legislate,  not  for 
Israel  only,  but  for  humanity;  this  babe  of  the  manger — 
this  voyager  in  the  jDanniers  on  the  ass's  back,  fleeing  into 
Egypt,  to  avoid  the  wrath  and  jealousy  of  a  petty  sovereign, 
shall  come  again  in  the  clouds  of  heaven  with  power  and 
great  glory:  and  before  Him  shall  be  gathered  all  nations: 
and  there  stand  Herod,  and  Pontius  Pilate ;  and  proud 
Pharaoh  also,  called  by  the  voice  of  the  Archangel's  trump 
from  his  long  resting-place,  into  which  he  sank  like  lead  in 
the  mighty  waters.  "Fear  not,  little  flock;  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom." 

5.  This  child  Moses,  must  have  been  the  subject  of 
promise,  as  intimated  above.  And  when  his  countenance 
was  observed,  the  heart  of  his  parents  told  them,  this  is  the 
child  of  promise.  They  believed  that  God  would  use  him 
for  his  glory  and  the  good  of  Israel :  therefore  they  hid 
him  for  three  months,  at  the  peril  of  their  own  lives. 
No  command  of  man  to  violate  God's  law  can  ever  bind 
the  human  conscience.  They  might  have  been  called  to 
suffer  from  this  disobedience :  but  if  they  had,  it  would 
have  been  the  suffering  of  martyrs.  "  We  ought  to  obey 
God,  rather  than  man."  And  he  who  obeys  human  laws 
or  edicts  merely  as  human,  without  regard  to  God's  author- 
ity vested  in  the  civil  magistrate,  is  a  slave  and  dishonors 
God.  Our  translation  proper,  is  very  vague — scarcely  giv- 
ing any  definite  idea,  if  any  idea  at  all.  Stephen,  in  Acts 
vii.  20,  gives  the  clew  to  the  truth  —  exceeding  fair — we 
translate  it.  As  simply  a  Greek  word,  it  means,  of  refined 
manners — hecmtiful;  of,  or  belonging  to  a  city.  And  the 
Hebrew  word  in  Exod.  ii.  2,  which  we  translate,  goodly,  is 
applied,  in  Gen.  xxiv.  16,  to  Rebecca  ;  and  ours  translates 
it,  "very  fair  to  look  upon;"  and  in  the  margin,  good  of 


432  COMMENTARY    ON    THE 

countenance.  But  Stephen,  using  the  same  Greek  word  as 
iu  our  text,  apjiends  to  it  tlie  phrase — to  God — fair  to  God: 
implying  some  extraordinarily  beautiful  appearance,  ap- 
proaching to  divine  excellence. 

To  this  agrees  the  impression  made  upon  Pharaoh's 
daughter:  and  when  to  this  beauty  was  added  the  tear-drop 
on  the  infant's  cheek,  her  heart,  stern  stuff  as  from  its 
origin  we  might  suppose  it,  could  not  resist :  and  who 
knows,  but  that  through  her  intercourse  with  Miriam, 
Moses'  nurse,  she  learned  the  religion  of  the  despised  He- 
brew, and  bowed  in  sympathetic  sorrow  with  him  who  wept 
at  the  tomb  of  Lazarus  ? 

6.  The  story  of  the  employment  of  the  mother  as  nurse 
to  her  own  child  and  receiving  her  wages  therefor;  bring- 
ing the  boy  to  her,  when  he  was  old  enough  to  enter  upon 
his  higher  education  and  his  training  in  all  the  learning  of 
Egypt,  lies  beyond  our  line  :  and  we  may  only  repeat  the 
practical  remark  that  God  often  causes  his  enemies  to  do 
work  for  him.  Paul  was  trained  with  the  hope,  that  he 
would  contend  for  a  false  view  of  religion ;  but  God  took 
him,  with  all  his  learning,  and  taught  him  to  serve  and 
suffer  for  Jesus.  There  is  now  accumulated  in  Europe, 
learning  and  money  in  the  hands  of  Jews  which  Jesus  will 
some  day,  and  that,  as  I  suppose,  not  very  distant,  levy 
upon  for  the  restoration  of  Israel  to  his  own  land  —  the 
land  of  his  fathers'  sepulchres.  The  conversion  of  a  dozen 
Jews  to  the  gospel  may  accomplish  all  this. 

V.  24.  "  By  faith  Moses,  when  he  was  come  to  years, 
refused  to  be  called  the  son  of  Pharaoh's  daughter,"  etc. 
Note, 

1.  This  was  very  probably  at  the  period  referred  to  by 
Stephen,  Acts  vii.  23,  "when  he  was  full  forty  years  old." 
The  phraseology  tlurc  shows,  that  u})  to  this  ])oriod  he  lived 
an  Egyptian,  and  dwelt  not  among  the  despised  race  fropi 


EPISTLE   TO   THE    HEBREWS.  433 

which  he  sprung.  But  all  this  time  his  faith  iu  his  mother's 
God  never  failed  him.  Her  teachings  were  sanctified  by- 
God's  Holy  Spirit ;  and  the  grace  bestowed  upon  the  child 
never  forsook  the  man.  Nor  can  fancy  adequately  depict 
the  vigilance,  the  caution,  the  meekness  of  prudence,  neces- 
sary to  his  guidance  in  a  corrupt  court,  and  among  super- 
stitious and  idolatrous  priests  and  nobility.  All  these 
graces  God  watched  over,  and  cherished,  and  cultivated  in 
the  heart  of  his  servant.  But  matters  were  approaching  a 
crisis.  The  cruelties  to  Israel  continued  and  became  so 
horrible,  that  Moses  could  no  longer  endure  to  witness 
them  in  silence.  His  spirit  burned  within  him  at  these 
indignities,  and  therefore  remark, 

2.  God  commissioned  him  as  a  deliverer :  and  made  it  his 
duty  to  take  such  measures  as  were  necessary  to  accomplish 
this.  The  iniquity  of  the  Amorites  was  nearly  filled  up: 
Gen.  XV.  16.  Four  hundred  years  before,  God  had  told 
Abraham,  one  reason  why  he  would  not,  until  the  fourth 
generation  expel  the  Amorites  and  put  Israel  in  possession 
of  the  land.  That  time  is  approaching,  and  Moses  is  called 
to  his  work.  He  therefore  forsakes  the  court,  and  avows 
himself  an  Hebrew,  and  the  seal  of  the  covenant  attests  the 
fact.  Thus  he  refused  to  be  called  the  son  of  Pharaoh's 
daughter.  The  choice  was  open  fo  him,  to  abide  in  honor, 
and  grandeur,  and  riches  at  court ;  or  to  throw  himself  off, 
and  take  up  his  residence  among,  and  to  contend  for  the 
rights  of  his  nation.  The  latter  alternative  he  adopted. 
V.  25.  "  Choosing  rather  to  suffer  affliction  with  the  people 
of  God,  than  to  enjoy  the  pleasures  of  sin  for  a  season  :  Es- 
teeming the  reproach  of  Christ  greater  riclies  than  the  treas- 
ures of  Egypt :  for  he  had  respect  unto  the  recompense  of 
the  reward." 

3.  This  was  not  an  abstract,  mental  election :  but  an 
actual  movement :  the  purpose  of  his  mind  was  speedily 

37 


434  COMMENTARY   ON   THE 

embodied  in  words  and  acts.  For  a  brief  detail  we  must 
turn  to  the  history.  In  Exod.  ii.  11,  12,  it  is  stated,  that 
Moses  "  spied  an  Egyptian  smiting  a  Hebrew,  one  of  his 
brethren.  And  he  loolied  this  way  and  that  way ;  and 
when  he  saw  that  there  was  no  man,  he  slew  the  Egyptian 
and  hid  him  in  the  sand."  Now,  from  this  passage,  some 
have  supposed  that  Moses  killed  this  man  unlawfully — in 
fact,  that  he  committed  murder.  This  opinion  is  wrong. 
For  (a.)  Moses  had  a  commission  from  God,  authorizing 
and  commanding  him  to  rescue  Israel  from  the  tyranny  of 
Egypt.  And  this  act  is  covered  by  this  commission.  (6.) 
Moreover,  Stephen,  Acts  vii.  25,  assures  us  Moses  supposed 
his  brethren  would  have  understood,  how  that  God  by  his 
hand  would  deliver  them:  but  they  understood  not.  (c.) 
Moses'  act  in  the  case  was  an  act  of  justice — he  defended 
and  avenged  him  that  suffered  wrong.  He  looked  this  way 
and  that  way  and  saw  no  man — no  help  was  near  to  inter- 
pose, and  prevent  the  Egyptian  from  killing  the  Hebrew, 
and  therefore  he  interposed  himself,  and  executed  just  pun- 
ishment upon  the  would  be  murderer.  For  (d.)  The  He- 
brew word,  translated  smiling  sometimes  means  killing — 
slaughtering.  Josh.  x.  10,  20.  "And  slew  them  with  a 
great  slaughter."  So  Judg.  xi.  33 — "  a  very  great  slaughter." 
So  XV.  8,  Samson  "smote 'them  hip  and  thigh  with  a  great 
slaughter."  So  in  1  Sam.  vi.  19 — "the  Lord  had  smitten 
many  of  the  people  with  a  great  slaughter."  We  are  at 
liberty,  tiierefore,  to  suppose  that  this  smiting  of  the  Hebrew 
by  the  Egyptian,  was  evidently  with  intent  to  slaughter ; 
and  that  Moses'  interposition,  was  as  an  officer  appointed  of 
God  to  prevent  murder,  and  punish  the  wretch  endeavoring 
to  commit  it.  And  this  the  more,  because  the  Hebrew 
word  for  slay  here,  "he  sleu'  the  Egyptian" — is  used  some- 
times to  express  justifiable  homicide.  2  Sam.  xxiii.  10,  He 
arose  and  smote  the  Philistines,  and  xxiv.  17 — "the  angel 


EPISTLE  TO  THE   HEBREWS.  435 

that  smote  the  people  " — Ezek.  ix.  7 — "  And  they  went  forth 
and  slew  the  city."  Moses  did  right  in  smiting  to  death  the 
intended  murderer.  It  may  be  asked,  why  then  did  he 
hide  him  ?  I  reply  it  is  common  to  bury  dead  men.  And, 
if  he  wished  to  conceal  his  interposition  in  this  case,  it  was 
not  because  it  was  unjustifiable;  but  because  the  time  was 
not  yet  come  for  an  open  rupture  with  the  king.  But  (e.) 
the  resistance  of  the  wrong  doer  next  day,  implies  that 
Moses'  action  in  avenging,  was  professedly  the  action  of  a 
ruler  and  judge.  "Who  made  thee  a  prince  and  a  judge 
over  us?"  And  Stephen's  censure,  (Acts  vii.  35)  of  this 
conduct,  proves  the  previous  commission — "the  same  did 
God  send  to  be  a  ruler  and  a  deliverer."  (/.)  We  are  asked 
why  Moses  fled  ?  Perhaps  his  faith  for  a  little  while  failed 
him.  He  knew  the  king  was  seeking  to  slay  him,  because 
of  his  declared  purpose  to  take  sides  with  his  own  people 
and  to  vindicate  their  rights.  "At  first,  when  he  killed 
the  Egyptian,  in  rescuing  the  Israelite  he  fled  with  fear :  he 
was  a  little  too  fast  for  his  commission.  It  had  not  been 
fully  revealed  to  him  what  was  his  duty  on  that  point; 
hence  he  had  not  faith  to  stand.  But  when  he  obtained  the 
special  command,  he  went  to  the  very  foot  of  the  throne  of 
the  same  king,  without  fear,  and  delivered  the  command  of 
his  God  and  the  threatening  of  rescue.  Nothing  is  so  in- 
vincible as  faith.  The  same  man  who  is  weak  and  trem- 
bling, when  he  acts  without  faith  ;  with  it  is  strong  and  cou- 
rageous. God  will  not  honor  natural  powers  as  much  in 
his  own  people,  when  they  attempt  to  act  without  looking 
to  him  for  strength,  as  he  will  honor  the  same  principles  in 
unbelieving  men."  (Mason.) 

4.  In  his  practical  choice  above  noted,  Moses  was  not 
blind  to  the  sorrowful  consequences.  He  had  seen  sufficient 
of  the  afflictions  of  his  people,  to  convince  him  that  their 
deliverance  would  cost  much  distress.     But  the  reproach  of 


436  COMMENTARY    ON   THE 

Christ — the  contempt  and  contumely  which  believers  endure, 
because  of  their  holding  fast  the  profession  of  their  faith,  is 
not  loss  to  them — "  but  if,  when  ye  do  well  and  suffer  for  it, 
ye  take  it  patiently,  this  is  acceptable  with  God."  What  is 
the  wealth  of  Egypt  to  the  man  that  loses  his  own  soul  ? 
Moses  made  a  wise  choice,  even  when  it  was  a  question  of 
happiness ;  for  God  never  remains  in  debt  to  his  servants 
that  obey  him  in  ftiith.  "  The  recompense  of  the  reward." 
He  never  entered  Canaan,  that  was  not  his  recompense: 
but  he  passed  into  the  heavenly  country,  and  there  he 
enjoys,  not  the  pleasures  of  sin  for  a  season,  but  the  joys 
of  communion  with  all  that  is  holy,  forever. 

5.  It  is  not  sin  to  love  self,  and  to  desire  and  seek  our 
own  happiness.  Self-love  is  sinful,  when  it  degenerates 
into  selfishness,  and  seeks  its  own,  regardless  of  others'  wel- 
fare. All  God's  dealings  with  us  imply  the  law  of  self-love. 
Promises  are  nothing  but  pledges  of  veracity  to  bestow 
some  good  thing.  Heaven  is  the  promised  reward  of  holi- 
ness :  and  is  constantly  held  out  as  a  motive  to  stimulate  to 
exertion  :  but  the  holiness  that  fitis  for  heaven,  and  the 
righteousness  that  entitles  to  its  felicities,  are  to  us  by  faith 
alone.  By  faith  Moses  secured  the  title,  and  the  fitness, 
and  the  eternal  recompense. 

V.  27.  "  By  faitli  he  forsook  Egypt,  not  fearing  the 
wrath  of  the  king ;  for  he  endured  as  seeing  him  that  is 
invisible." 

1.  The  first  difficulty  here  is  in  regard  to  which  occasion. 
Was  it  at  the  time  he  made  his  election  ? — when  he  exe- 
cuted the  murderous  Egyptian  ?  We  think  not.  For  (a.) 
"Moses  feared  and  fled;  because  he  knew  the  king 
sought  to  slay  him."  Ex.  ii.  15,  This  was  when  he  was 
full  forty  years  old.  His  flight  was  assuredly  under  the 
influence  of  fear.  But  here — not  fearing  the  wrath  of  the 
king.     And  this  is  the  account  given  after  his  sojourn  in 


EPISTLE    TO   THE    HEBREWS.  437 

the  land  of  Midian :  which  was  forty  years,  Ex.  vii.  7. 
"  And  Moses  was  four  score  years  old — when  they  spake 
unto  Pharaoh."  (b.)  In  their  last  interview  there  were  no 
signs  of  fear  on  the  part  of  Moses ;  but  the  very  contrary. 
He  announced  to  the  king  the  death  of  all  the  first-born  of 
Egypt ;  and,  what  was  even  more  irritating  to  the  sovereign, 
and  his  surrounding  courtiers,  their  humiliation — "And  all 
these,  thy  servants,  shall  come  down  themselves  unto  me, 
saying,  Get  thee  out,  and  all  the  people  that  follow  thee : 
and  after  that  I  will  go  out:  and  he  went  out  from  Pharaoh, 
in  a  great  anger."  Ex.  xi.  8.  (c.)  If  the  great  anger  is  in 
the  mind  of  Moses,  this  confirms  the  opinion  that  Paul's 
reference  is  to  the  last  period — the  final  departure.  But  I 
see  no  appearance  of  wrath  in  the  mind  and  conduct  of 
Moses.  His  demeanor  on  this  occasion,  is,  perhaps,  unsur- 
passed as  an  instance  of  the  true,  moral  sublime.  There 
stands  the  man  of  God,  who  had  fled  at  the  age  of  forty 
from  Egypt  before  the  jealous  wrath  of  Pharaoh  ;  now,  at 
four-score,  he  faces,  probably  another  Pharaoh,  with  a  heart 
hardened  by  forty  years'  exposure  to  the  furnace  of  cruelties 
unheard  of  in  human  history.  His  heart  quails  not ;  his 
eye  does  not  blench ;  his  bosom  trembles  not :  but  in 
calm  composure  he  delivers  the  fearful — the  terrific  message 
from  Jehovah,  Very  similar  this'  to  Daniel  before  Bel- 
shazzar ;  and  Luther  before  Charles  V.  and  the  Diet  of 
Worms,  There  is  no  room  amid  such  sublime  grandeur 
for  a  slavish  fear:  nor,  in  ray  opinion,  for  "a  great  angei'," 
For  this  reason  I  said  -if  above.  The  heat  of  anger,  as  in 
the  margin  very  correctly,  was  in  Pharaoh's  bosom.  There 
was  much  occasion  for  just  such  heat  and  swelling  of  the 
bosom,  and  expanding  of  the  nostrils  as  these  terms  de- 
scribe :  and  I  see  nothing  in  the  text  to  prevent  its  being 
so  understood  :  certainly  Moses  displays  no  crouching  fear 
— no  heat  of  rage. 
37* 


438  COMMENTARY   ON   THE 

2.  The  reason  why  he  feared  not  the  hot  wrath  of  the 
King,  is,  because  "  he  endured,  as  seeing  him  who  is  invis- 
ible." This  seems  paradoxical.  But  let  us  note  first  the 
force  of  the  word  for  endured.  It  is  used  by  the  Greeks  to 
describe  endurance  of  the  hardships  of  military  life — hun- 
ger, thirst,  severe  and  long  marches,  and  all  the  struggles 
of  the  battle  field.  These  the  soldier  braces  himself  up 
under,  though  he  rarely  sees  his  general  leader.  So  the 
christian  soldier  endures.  -  Confidence  in  his  Commander, 
is  the  guarantee  of  success.  The  paradox  is  easily  un- 
derstood. With  the  eyes  of  his  faith  he  looked  into  the  Spirit 
world,  and  beheld  him  whom  the  eyes  of  his  animal  body 
could  not  behold.  The  invisible  things  of  him  are  clearly 
seen  through  the  evidence  of  faith :  not  as  if  he  saw,  but  he 
did  actually  see. 

The  next  example  of  its  power  is  in  the  institution  of  the 
passover.  v.  28.  "  Through  faith  he  kept  the  Passover,  and 
the  sprinkling  of  blood,  lest  he  that  destroyed  the  first  born 
should  touch  them."  This  Jewish  feast  is  commemorative 
of  their  deliverance.  It  is  to  be  observed  on  the  fourteenth 
day  of  the  first  month,  annually.  Every  family  must  have 
its  lamb  or  kid,  and  kill  it,  reserving  the  blood,  and 
sprinkling  it  on  the  lintel  and  door  posts  of  their  dwelling. 
The  promise  of  God  is,  that  the  destroying  angel  shall  not 
smite  the  first  born  of  the  houses  thus  marked  ;  whilst  the 
first  born,  in  all  the  laud  besides,  both  of  man  and  of  beast, 
shall  be  smitten  down.  The  significance  of  all  these  observ- 
ances is  obvious.  Faith  sees  in  this  blood  of  the  lamb 
sprinkled,  the  blood  of  Messiah,  our  passover  sacrificed  for 
us.  It  gives  substance  in  the  soul — actual  enjoyment  of 
the  blessed  things  hoped  for — the  sacrifice,  in  the  fulness 
of  time,  of  the  first  born  for  the  salvation  of  his  church  ; 
and  their  consequent  deliverance  from  all  the  bondage 
power  of  sin.     These  are  such  familiar  matters  that  we 


J 


EPISTLE   TO   THE    HEBREWS.  439 

shall  not  delay  :  except  to  notice  cue  objection.  "  There  is 
a  great  propensity  in  some  people,  even  men  who  are  not 
enemies  to  divine  revelation,  to  philosophize  and  explain 
away  important  truths.  Ex.  gr.  They  suppose  that  the 
angel  of  the  Lord,  which  destroyed  so  many  in  the  camp 
of  Assyria,  and  the  one  here  mentioned,  must  be  a  pestilence 
or  a  poisonous  wind  :  because  angel  means  one  sent :  there- 
fore, any  thing  God  sends  may  be  called  his  angel.  Well, 
it  would  be  a  strange  wind  that  would  pass  by  one  house 
and  enter  another ;  a  wind  that  would  enter  only  the  lungs 
of  the  first  born  in  the  family  domicile  or  the  barn-yard  ! — 
But  what  do  we  gain  by  rejecting  the  scriptural  doctrine  of 
angelic  ministering  spirits  ?  Is  it  not  more  glorious  to  the 
church,  that  her  enemies  are  cut  down  by  those  holy  beings 
than  by  a  pestilential  malaria  ? — a  simoom  of  the  desert  ? 
But  how  could  one  angel  do  so  fearful  a  work  in  so  short  a 
time  ?  How  does  electric  matter  do  its  work,  and  yet  it  is 
material."     (Mason.) 

V.  29.  One  instance  remains  in  this  connection — the  min- 
istry of  INIoses.  "  By  faith  they  passed  through  the  Red 
Sea  as  by  dry  land ;  which  the  Egyptians  assaying  to  do, 
were  drowned." 

For  the  same  reason  just  mentioned  for  brevity,  we  need 
only  observe  a  single  point  of  difficulty ;  meet  an  objection, 
and  deduce  some  practical  instructions. 

The  point  regards  the  vast  body  of  the  people,  many  of 
whom  were  unbelievers.  How  can  they  be  said  to  pass 
through  by  faith?  We  answer,  this  language  does  not  at 
all  affirm  that  all  passed  through  in  faith :  but  only  that 
Moses  and  Aaron,  and  many  others  were  true  believers,  and 
their  faith  secured  the  passage  of  all.  Ten  true  believers 
in  Sodom  would  have  saved  it.  This  social  body,  like 
every  other,  is  largely  benefited,  and  therefore,  is  largely 
indebted  to  even   the  small  number  of  pure-minded  and 


4-10  COMMENTARY   ON   THE 

holy  men  iucludcd  in  the  mass.     "  Ye  are  the  salt  of  the 
curtli." 

The  objection  is  that  natural  causes  alone  may  account 
for  this  passage.  Moses  took  advantage  of  the  ebb  tide, 
and  led  his  people  through  that  shallo^Y  arm  of  the  sea. 
Well,  if  the  sea  were  as  shallow  as  the  brains  of  the  ob- 
jector, perhaps  the  objection  might  be  accepted.  But  there 
would  still  be  a  difficulty.  How  could  Moses  move  three 
millions  of  people,  and  all  their  cattle,  and  household  goods, 
even  ten  miles  over  the  bed  of  a  bay,  varying  from  ten  to 
seventy  feet  deep,  during  ebb  tide  ?  And  then,  how  could 
Pharaoh  and  his  generals  be  so  foolish  as  to  rush  in  after 
them  ?  Could  they  be  ignorant  of  the  tides  ?  But  we  may 
not  delay  with  such  an  unreasonable  attempt  to  shut  off 
God,  and  his  miraculous  power  from  the  work  of  Israel's 
deliverance.     Remarks  practical. 

1.  The  necessity  of  making  a  choice  destroys  not  moral 
agency.  Moses  must  choose  between  the  reproach  of  Christ, 
and  the  riches  and  pleasures  of  Egypt.  He  cannot  avoid 
choosing,  and  yet  he  did  it  with  his  whole  heart. 

2.  There  is  no  deliverance  from  corrupt  affections,  but 
by  faith  in  the  God  of  purity  and  of  truth. 

3.  Alliance  to  the  church  is  voluntary.  If  a  man  be 
born  in  it,  his  abiding  is  voluntary :  if  he  be  born  outside, 
he  can  come  in  only  by  his  own  voluntary  action — which 
involves  the  gracious  influence  of  the  Holy  Spirit. 

4.  "Whatever  is  not  sprinkled  with  the  blood  of  our  Pass- 
over, is  still  exposed  to  the  touch  of  the  destroying  angel. 

5.  The  judgments  of  God — the  outpouring  of  his  wrath 
never  make  the  heart  soft.  The  more  Pharaoh  felt  of  them 
the  more  wicked  he  became. 

6.  Whenever  God  gives  a  specific  command,  and  makes 
himself  clearly  understood,  faith  leaves  no  license,  and 
should  obedience  put  the  believer  into  a  position  requiring 


EPISTLE   TO   THE    HEBKEWS.  441 

a  miracle  to  extricate  him,  the  faithfulness  of  God  is 
pledged,  and  his  power  will  produce  the  requisite  miracle. 
Let  us  not  however  look  for  such  cases  now. 

V.v.  30,  31.  "By  faith  the  walls  of  Jericho  fell  down, 
after  they  were  compassed  about  seven  days.  By  faith  the 
harlot,  Rahab,  perished  not  with  them  that  believed  not, 
when  she  had  received  the  spies  with  peace."  These  are 
taken  from  the  same  time  and  place.  On  the  borders  of  the 
earthly  Canaan,  through  a  multitude  of  miracles,  Israel  had 
arrived.  It  is  important  to  their  success  in  the  wars  of  the 
Lord,  that  a  signal  blow  be  struck  at  the  very  opening  of 
the  campaign.  This  necessity  has  two  aspects :  one  face 
turns  to  the  camp  of  Israel ;  the  other  toward  that  of  the 
enemy:  that  to  give  courage  and  confidence  to  the  Lord's 
hosts,  this  to  strike  dismay  and  terror  into  the  hostile  and 
doomed  legions  of  the  Canaanites.  Two  phases  moreover 
are  important  to  be  perceived  ;  destruction  of  persons  and 
property  who  sustain  a  hostile  attitude ;  and  delivei'ance 
and  safety  to  such  as  anticipate  the  truth  and  believe  in 
Israel's  God. 

Of  course,  the  faith  is  not  in  the  stone  and  mortar :  but 
in  the  heart  of  Joshua,  and  many,  not  by  any  means  in  all, 
of  his  officers  and  men.  Here,  as  always,  in  regard  to  mira- 
cles, there  must  be  a  specific  promise — a  pledge  from  God 
that  he  will  exert  his  divine  power  in  the  premises.  You 
have  the  history  in  Josh.  vi.  The  army  were  ordered  to 
march  round  the  city,  and  the  priests  bearing  the  ark,  and 
seven  trumpets  to  sound,  six  days  successively:  but  on  the 
seventh,  which  would  be  the  day  after  the  sabbath ;  for  they 
could  not  violate  the  sacred  day,  they  must  compass  the 
city  seven  times :  and  at  the  long  and  loud  blasts,  the  walls 
should  fall  down  flat.  This  was  the  specific  promise.  The 
cabalistic  meaning  of  the  number  seven  in  all  this  may  not 
detain  us :  it  was  the  sacred  number  with  the  Jews — doubt- 


442  COMMENTARY   ON   THE 

less  because  of  the  six  days  of  creation  work  and  the 
crowning  sabbath.  All  this  took  place :  and  the  two  spies 
whom  Rahab  had  hidden,  as  directed,  rescued  her  from  the 
walls,  before  the  ruin  came. 

We  need  say  little  more.  The  believers  in  the  camp  and 
army,  who  had  long  relied  upon  the  great  promise,  rested 
now  upon  the  lesser  promise,  and  secured  the  things  spe- 
cially covered  by  it.  We  admit  the  faith  of  miracles  cannot 
save  the  soul ;  but  faith  in  the  Messiah  is  not  at  all  incon- 
sistent with  faith  in  his  almighty  power,  in  reference  to  any 
specific  work. 

Rahab  had  been,  like  her  of  Magdala,  an  unholy  woman ; 
and  like  her  also,  had  heard  of  salvation  by  the  seed  of 
Abraham  :  and  James  ii.  25  intimates  that  her  faith  was  a 
living,  working  principle,  and,  by  receiving  the  messengers 
of  Joshua,  and  protecting  them  at  the  peril  of  her  life, 
proved  her  fixith  in  the  Messiah  to  be  true  saving  fiiith. 

V.v.  32,  33,  34.  "And  what  shall  I  say  more?  for  the 
time  would  fail  me  to  tell  of  Gedeon,  and  of  Barak,  and 
of  Samson,  and  of  Jejihthae,  of  David  also,  and  Samuel, 
and  of  the  prophets ;  who  through  faith  subdued  king- 
doms, wrought  righteousness,  obtained  promises,  stopped 
the  mouths  of  lions,  quenched  the  violence  of  fire,  escaped 
the  edge  of  the  sword,  out  of  weakness  were  made  strong, 
waxed  valiant  in  fight,  turned  to  flight  the  armies  of  the 
aliens." 

We  have  in  these  and  following  verses  a  summary  whose 
detail  would  be  tedious  and  unnecessary.  Why  do  I  yet 
talk :  it  is  the  present  tense.  Let  me  name  a  few  more  ex- 
amples, and  refer,  without  naming  them,  to  a  still  greater 
number — the  prophets.  Gideon's  history  is  found  in  Judges 
vi.,  and  affords  a  good  general  illustration  of  the  state  of 
things  in  Israel,  from  their  settlement  in  Canaan  to  the 
days  of  Samuel — a  period  of  some  three  hundred  years. 


EPISTLE   TO   THE    HEBREWS.  443 

The  grand  defect  in  their  government  was  want  of  unity. 
The  thirteen  tribes  or  states  were  each  a  kind  of  aristocracy. 
Their  elders  Avere  civil  magistrates  and  ecclesiastical  rulers 
also.  The  line  of  demarcation  was  not  delineated  accu- 
rately. The  priests  and  Levites  were  devoted  to  religious 
matters,  and  had  control  of  all  that  belonged  to  public  wor- 
ship. But  ecclesiastical  rule  seems  to  have  commingled 
often  with  civil  affairs,  in  the  hands  of  the  elders.  Of  these, 
the  Grand  Sanhedrim  was  composed,  at  the  suggestion  of 
Jethro,  and  Avas  a  Court  of  high  commission :  it  was  composed 
largely  of  Levites,  avIio  Avhere  the  literati  of  Israel,  and  the 
High  Priest  generally  presided.  It  lacked  however  the  dem- 
ocratic element.  It  nowhere  appears,  that  its  members 
were  elected  from  the  tribes  as  popular  representatives,  and 
therefore  it  Avas  a  very  defective  bond  of  unity.  The  gov- 
ernment of  Israel  Avas  a  theocracy.  Special  providences 
called  out  Judges  in  times  of  great  peril,  and  reformation 
of  public  manners ;  and  reformation  of  abuses  in  govern- 
ment Avere  effected  at  great  labor  and  peril  often.  Anon, 
the  judge  disappeared — "  Avhen  the  judge  Avas  dead,  they 
returned  and  corrupted  themselves  more  than  their  fathers, 
in  folloAving  other  gods."  During  this  state  of  things  great 
irregularities  occurred.  "  In  those  days  there  was  no  king 
in  Israel,  but  every  man  did  that  Avhich  Avas  right  in  his 
OAvn  eyes."  Judg.  xvii.  6. 

From  the  Judges,  our  Apostle  selects  five  examples  in- 
cluding Samuel.  Of  course  you  will  not  expect  here  a  de- 
lineation of  their  history  severally :  but  simply,  in  regard 
to  their  faith — the  point  for  Avhich  they  are  cited.  One  re- 
mark is  applicable  to  them  all — they  Avere  called  to  import- 
ant and  perilous  service ;  and  each  had  special  promise  of 
divine  suj^port. 

Gideon  levied  an  army  of  30,000  men  to  break  the  yoke 
of  Midian.     God  directed  him  to  reduce  it  to  10,000 ;  and 


444  COMMENTARY   ON   THE 

again  to  300  men  with  earthen  pitchers  and  lighted  lamps. 
When  called  of  God,  as  most  worthy  men  do,  he  shrank 
from  so  great  a  work,  under  a  feeling  of  his  incompetency: 
and  therefore  God  gave  him  strong  miraculous  proof  of  his 
divine  call.  The  specialty  of  his  promise  is  in  these  words, 
"  By  the  three  hundred  men  that  lapped  will  I  save  you, 
and  deliver  the  Midianites  into  your  hand."  Thus,  his  faith 
in  the  Angel  Jehovah  (v.  12),  that  secures  his  personal  sal- 
vation, has  a  particular  promise,  and  on  this  it  acts  and 
secures  its  object.  And  thus  again  we  see,  how  faith  is  the 
substance  of  things  hoped  for  and  the  evidence  of  things 
not  seen.  Before  a  pitcher  was  broken  or  a  shout  raised, 
Gideon  knew  the  victory  was  his.  He  looked  forward  and 
saw  it,  just  as  we,  relying  upon  God's  testimony  in  his  word, 
look  back  to  it  and  sec  it. 

We  should  have  remarked,  that  Paul  does  not  follow  his- 
torical order  in  these  selections.  His  second  looks  back  to 
Barak,  the  son  of  Abinoam.  See  Judg.  iv.  and  v.  Through 
the  agency  of  Deborah  the  prophetess,  he  received  his  com- 
mission from  God — "  hath  not  the  Lord  God  of  Israel  com- 
manded, saying,  Go,  and  draw  toward  Mount  Tabor,  and 
take  with  thee  ten  thousand  men  of  the  children  of  Napli- 
tali,  and  of  the  children  of  Zebulou.  And  I  will  draw 
unto  thee  to  the  river  of  Kishon,  Sisera  the  captain  of 
Jabin's  army,  with  his  chariots  and  his  multitude :  and  I 
will  deliver  him  into  thine  hand."  v. v.  6,  7.  Here  is  God's 
promise  and  Barak  believed  it ;  and  gloriously  did  he  find 
it,  the  substance  of  his  hopes  and  the  proof  of  divine  faith- 
fulness. "  And  Deborah  said  unto  Barak,  Up,  for  this  is 
the  day  in  which  the  Lord  hath  delivered  Sisera  into  thine 
hand:  is  not  the  Lord  gone  out  before  thee?  So  Barak 
Avent  down  from  Blount  Tabor  and  ten  thou^sand  men  after 
him.  And  the  Lord  discomfited  Sisera  and  all  his  chariots 
— ten  thousand  chariots  of  iron, — and  all  the  host  with  the 


EPISTLE   TO   THE    HEBREWS.  445 

edge  of  the  sword  before  Barak  " — (v.v.  14, 15).  Thus  faith 
gains  the  victory ;  and  thus  it  may  be  again,  on  this  very 
j)lain  of  Jezreel,  or  as  now  written,  Esdraelon.  "  It  has 
been,"  says  Clarke,  (Travels  vol.  I.  303)  "  a  chosen  place 
of  encampment  in  every  contest  carried  on  in  this  country, 
from  the  days  of  Nebuchodouosor,  king  of  the  Assyrians — 
until  the  disastrous  march  of  Napoleon  Bonaparte  from 
Egypt  into  Syria.  Jews,  and  Gentiles,  Saracens,  Christian 
Crusaders,  and  Anti-Christian  Frenchmen,  Egyptians,  Per- 
sians, Druses,  Turks,  and  Arabs, — warriors  of  every  nation 
which  is  under  heaven,  have  pitched  their  tents  upon  the 
plain  of  Esdraelon,  and  have  beheld  the  various  banners  of 
their  nations  wet  with  the  dews  of  Tabor  and  of  Hermon." 

3.  Samson's  history  is  detailed  in  Judg.  13  to  16,  in- 
clusive ;  and  is  not  marked  very  distinctly  as  to  its  influ- 
ence upon  his  religious  character.  Indeed,  most  of  those 
called  by  name,  had  been  guilty  of  serious  moral  delinquen- 
cies :  by  wliich  God  I'ebukes  the  boast  of  sinless  perfection 
in  this  life.  Samson's  consecration  as  a  Nazarite  unto 
God,  contained  a  promise  to  his  parents  of  a  blessing  to 
him ;  which  his  parents,  of  course,  communicated  to  him : 
and  on  which,  his  faith  relied.  He  was,  however,  charac- 
terized from  the  beginning,  and  raised  up  as  an  Avenger  to 
punish  the  cruel  enemies  of  God's  people.  Every  time  the 
Spirit  of  God  came  upon  him,  he  had  the  power  of  a  prom- 
ise, in  which  he  obeyed. 

Jephthae's  history  is  found  in  Judg.  xi.,  xii.  The  evidences 
of  his  repentance  and  piety  are  few,  and  not  very  explicit. 
His  high  regard  to  justice,  and  anxiety  to  prevent  blood- 
shed, as  exhibited  in  his  diplomacy  :  and  his  firm  reliance 
upon  the  promises,  expressed  or  implied,  of  success  in  his 
battles,  are  the  chief  points  :  and,  apart  from  this  affirma- 
tion of  Paul,  give  a  tolerable  ground  for  a  favorable  judg- 
ment. 

38 


446  COMMENTARY  ON   THE 

The  cases  of  David  and  of  Samuel  are  so  prominent  and 
so  familiar  to  all  Bible  readers,  that  we  see  no  occasion  for 
comment.  Their  long  tried  and  devoted  piety,  is  a  beautiful 
illustration  of  the  power  of  faith.  The  writings  of  Samuel, 
and  the  Psalms  of  David,  are  full  of  evidences  of  faith,  work- 
ing by  love,  purifying  the  heart  and  overcoming  the  world. 

V.v.  oo  and  34  allude  to  the  preceding,  as  resulting  from 
foith  :  we  shall  note  them  in  order. — "  Subdued  kingdoms" 
— this  is  peculiarly  applicable  to  Joshua,  who  may  be  in- 
cluded among  the  prophets,  for  such  he  was.  It  is  also 
applicable  to  most  of  the  others.  "  Wrought  righteous- 
ness " — this  may  apply  to  all  of  them,  both  personally  and 
officially,  as  rulers.  So  also  the  next — "  Obtained  prom- 
ises,"— which  may  refer  to  the  great  promise  of  Messiah, 
and  to  the  specialities  in  their  several  cases. 

"  Stopped  the  mouths  of  lions," — this  may  allude  to  Da- 
vid's fight  with  the  lion  and  the  bear — but  more  obviously 
to  Daniel  the  Prophet,  who  gave  an  illustrious  proof  of  the 
power  of  faith :  very  similar  to  which  is  the  next  case,  which 
manifestly  refers  to  his  three  friends  in  the  fiery  furnace. 
"  Quenched  the  violence  of  fire." 

"  Escaped  the  edge  of  the  sword."  This  is  true  of  all 
those  named  ;  but  especially  of  David.  2  Sam.  xxi.  16, 
whei'e  we  are  told  of  an  assault  upon  David  on  the  battle 
field.  When  he  was  much  exhausted,  Ishbi-benob,  the  sons 
of  the  giant — "  thought  to  have  slain  David  : — But  Abi- 
shai,  the  son  of  Zeruiah,  succored  him,  and  slew  the  giant." 

The  remaining  illustrations  are  also  true  of  most  men- 
tioned already.  Restoration  from  sickness,  like  Hezekiah — 
courage  and  skill  in  battle,  as  most,  but  especially  the  poet, 
prophet  King,  who  assures  us,  God  taught  his  hands  to  war 
and  his  fingers  to  fight. 

V.  35.  "Women  received  their  dead  raised  to  life  again." 
So  Elijah — 1  Kings  xvii.  8,  22,  23 — restored  to  life  the  son 


EPISTLE   TO   THE    HEBREWS.  447 

of  the  widow :  and  Elisha  did  so  to  the  Shunamite's  son. 
2  Kings  iv.  36. 

"  Others  were  tortured,  not  accepting  deliverance,"  that  is 
not  accepting  it  on  the  terms  proposed  usually  to  martyrs. 
Renounce  your  religion — kiss  the  image  of  the  Emperor — 
or  pray  to  the  Virgin,  and  your  life  is  your  own.  Or,  still 
later,  acknowledge  Prelacy  to  be  of  God,  and  all  is  well  ; 
submit  to  the  Bishop. 

"  That  they  might  receive  a  better  resurrection."  Some 
difficulty  is  here.  Better  resurrection,  than  what?  The 
most  natural  response, — better  than  that  of  the  widow's  and 
the  Shunamite's  sons ;  who  were  raised  from  the  dead  ;  but 
died  again.  Not  so  with  believers  ;  their  resurrection  is 
glorious — not  to  shame  and  everlasting  contempt :  but  to 
eternal  life  and  glory.  Or  reference  may  be  to  the  first 
and  second  resurrection.  "Blessed  and  holy  is  he  that  hath 
part  in  the  first  resurrection  ;  on  such  the  second  death  hath 
no  power,"  Rev.  xx.  6 :  and  they  are  those  who  were  be- 
headed for  their  witness  to  Jesus — i.  e.,  iRartyrs. 

V.v.  36,  37,  38  refer  to  a  large  class  of  sufferers,  who 
could  have  endured  their  trials  only  in  the  exercise  of  an 
all  conquering  faith.  "  And  others  had  trial  of  cruel  mock- 
ings  and  scourgings,  yea,  moreover,  of  bonds  and  imprison- 
ment " — So  Elijah,  1  Kings,  i.  23,  24. — "  there  came  forth 
little  children  out  of  the  city,  and  mocked  him,  and  said 
unto  him,  Go  up,  thou  bald  head,  Go  up,  thou  bald  head." 
This  is  the  pi-ecise  idea  of  the  word  here,  it  is  formed  from 
a  word  that  means  a  little  boy.  So  the  Philistines  called 
for  Samson,  that  he  might  make  sport  for  them;  and  they 
pour  contempt  upon  him  and  his  God.  So  Jer.  xx.  com- 
plains— v.v.  7,  8.  "  I  am  in  derision  daily,  every  one  mocketh 
me.  For  since  I  spake,  I  cried  out,  I  cried  violence  and 
spoil ;  because  the  word  of  the  Lord  was  made  a  reproach 
unto  me,  and  a  derision  daily."     So  in  v.  2  "  Pashur  smote 


448  COMMENTARY   ON   THE 

Jeremiah  the  prophet,  and  puthim  in  the  stocks  " — So  xxxvii. 
15.  "  Wlierefore  the  princes  were  wroth  with  Jeremiah,  and 
smote  him,  and  put  him  in  prison  " — In  like  manner — Zede- 
kiah — smote  INIicaiah  on  the  cheek,  and  said,  "  Whicli  way 
went  the  Spirit  of  the  Lord  from  me  to  speak  unto  thee  ?" 
1  Kings  xxii.  24.  "  Moreover  of  bonds  and  of  imprisonment" 
— is  illustrated  in  Joseph's  case — Ps.  cv.  18,  and  other  in- 
stances of  Jeremiah. 

"They  were  stoned" — 1  Kings  xxi.  "They  carried  Na- 
both  out  of  the  city  and  stoned  him  with  stones,  that  he 
died."  So  "  they  conspired  against  Zechariah  the  son  of 
Jehoiada  the  priest,  and  stoned  him  with  stones,  at  the 
commandment  of  the  king."  2  Chron.  xxiv.  21.  Thus 
also,  Stephen,  and  many  others. 

"  They  were  sawn  asunder."  This  kind  of  death  was  in- 
flicted sometimes.  See  1  Chron.  xx.  3.  "  And  he  brought 
out  the  people  that  were  in  it,  and  cut  them  with  saws,  and 
with  harrows  of  iron  and  with  axes."  This  fearful  punish- 
ment did  David  inflict  upon  the  doomed  race  of  the  Amor- 
ites ;  in  view  of  their  excessive  treachery  and  wickedness. 
Such  methods  of  execution  were  frequent,  prior  to  the 
ameliorating  influence  of  the  gospel.  Amos  i.  3,  mentions 
as  a  reason  why  Syria  shall  meet  the  vengeance  of  God, 
"  because  they  have  threshed  Gilead  with  threshing  instru- 
ments of  iron."  And  Isa.  xli.  15  alludes  to  a  new  thresh- 
ing instrument  having  teeth.  There  is  no  recorded  case 
of  believers  having  been  put  to  death  thus — but  doubtless 
it  had  been  done.  "  Were  tempted,"  this  is  a  repetition, 
thrown  in  here,  it  is  difficult  to  see  why.  In  the  preceding 
verse  it  is  expressed  by  the  noun — they  had  ii-ial.  Here  it 
is  in  the  verbal  form,  "  they  were  tried,"  perhaps  it  may  have 
special  connection  with  the  most  common  form  of  death, 
mentioned  next, — "  Were  slain  with  the  sv.ord."  More  lit- 
erally, "by  slaughter  of  sword  did  they  die." 


EPISTLE   TO   THE    HEBREWS.  449 

"  They  wandered  about,  in  sheepskins,  and  goatskins." 
David  wandered  about,  when  persecuted,  hiding  from  his 
pursuers.  So  Elijali  the  Tishbite,  "  he  was  an  hairy  man, 
and  girded  with  a  girdle  of  leather  about  his  loins."  Paul, 
in  1  Cor.  iv.  9-13,  gives  a  good  comment  on  this.  "Even 
unto  this  present  hour  we  both  hunger  and  thirst,  and  are 
naked,  and  have  no  certain  dwelling  place."  And  during 
persecutions — under  Antiochus  as  recorded  in  2  Maccabees 
— under  pagan  Kome — under  Christiano-pagau  Rome — • 
under  the  Scottish  kings.  In  thousands — yea  millions  of 
instances  were  realized  all  that  this  language  implies — 
"  being  destitute  " — short  of  supplies  of  food  and  clothing  : 
"afflicted" — ground,  like  a  grain  between  the  millstones — 
"tormented" — made  to  endure  evils  in  every  form. 

V.  38.  ("Of  whom  the  world  was  not  worthy.")  World, 
here,  means  the  people ;  and  the  world's  unworthiness  is 
their  unsuitableness  for  the  society  of  such  godly  persons — 
such  they  did  not  merit  or  deserve  to  have  company  with. 
"  They  wandered  in  deserts,  in  mountains,  and  in  dens,  and 
caves  of  the  earth."  The  persecutions  in  Scotland  afford 
melancholy  illustrations  in  abundance,  of  what  happened 
in  the  same  kind,  in  the  ancient  church.  On  this  score 
there  is  nothing  new  under  the  sun. 

V.v.  39-40.  "  And  these  all,  having  obtained  a  good  rejDort 
through  faith,  received  not  the  promise :  God  having  pro- 
vided some  better  thing  for  us,  that  they,  without  us,  should 
not  be  made  perfect." 

1.  Here  the  Apostle  turns  back  to  the  position  he  laid 
down  in  v.  2.  "  For  by  faith  the  elders  obtained  a  good 
report" — they  were  testified  unto  by  their  Lord,  as  good 
men,  faithful  and  true.  This  he  has  demonstrated  by  giv- 
ing us  the  biography  of  faith — by  an  extended  induction. 
Now  he  deduces  his  proposition  as  a  demonstration  proved 
beyond  contradiction. 

38  » 


450  THE   EPISTLE  TO   THE   HEBREWS. 

2.  While  the  testimony  to  their  faithfulness  is  abundant, 
it  nevertheless  is  true,  that  all  these  fell  short  of  the  prom- 
ise— they  did  receive  it  back  to  themselves.  Promise,  tlien 
manifestly  is  here  understood  objectively,  meaning  the  thing 
promised.  That  they  received  the  promise  subjectively ;  that 
is,  they  apprehended  the  veracity  of  God,  pledging  their 
salvation  and  his  divine  aid  in  their  works,  is  manifest :  for 
faith  is  impossible  except  where  veracity  is  pledged  in  a 
promise,  or  a  command  involving  a  promise.  But  still 
there  is  a  promise  which  they  did  not  receive ;  viz.,  the 
matter  of  the  promise — the  great  object  held  up  to  the  eye 
of  their  foith — the  incarnation  of  the  Son  of  God.  This 
grand  fact  they  saw  in  the  distance  and  rested  on  it ;  but 
they  received  it  not,  as  an  existent  reality. 

3.  This  deficiency  is  made  up  to  us,  to  whom  the  gospel 
is  preached  as  well  as  unto  them.  The  angels  at  Bethlehem 
announced  the  fact ;  and  the  shepherds  believed  it.  This 
is  the  better  thing  which  the  Lord  had  reserved  for  us 
under  the  new  covenant.  Until  he  should  come,  in  fact, 
and  obey,  and  suffer,  and  die,  and  rise  from  the  dead,  the 
covenant  of  our  redemption  cannot  be  sealed  :  for  no  prom- 
ise that  does  not  rest  on  the  covenant  sealed  by  the  blood 
of  the  Testator,  can  ever  make  the  inheritance  sure;  there- 
fore, 

4.  They,  without  us — i.  e.,  without  this  better  thing  given 
to  us,  could  not  be  made  perfect.  This  word  made  perfect, 
is  the  same  which  we  had  in  chap.  ii.  10,  and  often  since. 
It  sounded  out  from  His  own  dying  lips — "  it  is  finished  ;" 
atoning  work  is  completed.  The  cup  of  agony  is  exhausted. 
Thus  is  rounded  up  and  finished,  redemption  work  for  all 
periods ;  and  without  it,  nothing. 


CHAPTER    XII. 

Verses  1-11.  This  context  contains  an  inference  horta- 
tory, from  the  preceding  historical  proofs  of  the  mighty 
power  of  faith. 

Verse  first  gives  us  the  infex'ence  proper  to  diligence,  in 
preparation  for  duty  and  for  its  actual  performance.  V.v. 
2  and  3  support  this  by  the  still  higher  example  of  our 
divine  Lord.  V.  4  chides  for  discouragement  under  the 
circumstances.  V.v.  5-11  contain  arguments  to  patient 
endurance,  from  their  relations  to  God  as  a  Father. 

V.  1.  "  Wherefoi'e,  seeing  we  also  are  comj^assed  about  with 
so  great  a  cloud  of  witnesses,  let  us  lay  aside  every  weight, 
and  the  sin  which  doth  so  easily  beset  us,  and  let  us  run 
with  patience  the  race  that  is  set  before  us."     Note, 

1.  The  inferential  word,  rendered.  Wherefore,  is  one  of 
very  great  force ;  and  indicates  reasons  of  great  power  as 
having  preceded ;  such  as  to  remove  all  doubt,  and  ensure 
the  fullest  conviction  of  the  truth  advocated.  And  cer- 
tainly the  array  of  facts  presented  do  give  overwhelming 
proof,  that  the  ancient  believers  obtained  witness  of  God, 
that  their  faith  was  to  them  the  substance  of  things  hoped 
for;  gave  them  such  proof  of  the  reality  of  things  not 
seen ;  whether  things  in  themselves  naturally  visible  when 
they  came;  of  spiritual  things,  in  their  nature  not  visible 
by  the  natural  eye. 

2.  The  reference  to  the  contests  in  the  Grecian  games  is 
obvious ;  and  the  particular  struggle  of  the  contestants  is 
also  plain.     The  proposition  in  the  original,  is  one,  but  with 

461 


452  COMMENTARY    ON    THE 

accompaniments.  It  is  thus,  rigidly  translated,  "  Let  us 
also  run  the  race  set  before  us."  Some  detail  is  indispen- 
sable. (1.)  Also  implies  that  other  persons  had  been  run- 
ning a  race,  and  with  certain  important  accompaniments : 
wherefore,  Let  us  also,  do  the  same.  Also,  undoubtedly 
qualifies  the  verb  run,  and  not  the  word  compassed  about: 
for  such  was  not  the  fact  in  regard  to  the  elders  called  up 
as  witnesses :  the  apostle  does  not  mean  to  assert — and  does 
not  in  fact,  assert  that  the  elders,  testified  unto,  were  so  sur- 
rounded. But  (2.)  This  thing  he  does  assert,  of  the  present 
company  of  believers.  We  are  surrounded,  by  the  elders, 
Avho  hang  over  and  around  us  like  a  cloud,  as  did  the  as- 
sembled thousands  around  the  race  course  and  the  theatres 
in  Greece.  (3.)  He  qualifies  this  vast  assemblage  of  elders, 
by  an  indefinite  expression,  just  as  he  often  does  in  the  pre- 
ceding chapters,  so  great — so  many  as  we  have  referred  to. 
(4.)  The  witnesses  previously  adduced  and  now  thrown 
around  us  like  a  cloud,  are  so  called  mainly,  I  admit  with 
Dr.  Sampson,  as  testifiers ;  but  also,  as  it  were,  spectators  to 
witness  our  struggles  and  encourage  us  in  the  race,  by  their 
l^resence  and  example.  (5.)  Usual  precautions  are  re- 
quired in  the  Christian  race.  He  does  not  detail  the  long 
training,  dialectic  and  athletic,  to  which  the  competitors  v^ere 
subjected.  He  only  mentions  one — the  removal  of  every 
xveight — burden,  hindrance,  w'hich  in  action  endangers  suc- 
cess. What  is  this  weight?  What  endangers  success 
in  the  Christian  race?  AVith  the  whole  xi.  chapter  before 
us,  there  ought  to  be  no  hesitancy  in  the  answer: — 
unhelief.  (6.)  I  must  think,  the  conjunction  here,  ought  to 
be  read,  even  the  easily  surrounding  sin.  If  the  racer  start 
with  a  toga  around  him,  it  will  wrap  itself  about  his  limbs 
and  retard  his  movements.  Now  from  the  whole  xi.  chap- 
ter— and  indeed,  froni  the  entire  drift  of  the  Epistle,  it  is 
plain  that  where  there  is  faith  there  will  be  victory — "  this 


EPISTLE   TO   THE    HEBREWS.  453 

is  the  victory  that  overcometh  the  world,  even  our  faith :" 
but  vice  versa,  if  unbelief  control,  all  is  lost.  (7.)  We  see 
then  that  not  any  particular  sin  is  here  meant,  that  belongs 
particularly  to  an  individual,  into  which  he  is  apt  and  liable 
to  fall,  more  than  into  other  sins  ;  for  then  the  caution  is  not 
against  all  sin.  It  is  the  well  circumstanced  sin,  and  common 
to  us  all — the  old  man  working  in  the  particular  form  of  un- 
belief. (8.)  Characteristic  of  the  running — with  patience — 
we  have  had  this — bearing  up  under  trial — courage,  perse- 
vering energy ;  all  which  imply  the  exercise  of  faith.  (9.) 
The  agony,  as  we  have  adopted  the  word  in  English.  It 
involves  the  utmost  possible  exertion  of  power.  It  is  set 
before  us.  A  providential  arrangement  brings  about  the 
agony.  We  may  not  expose  ourselves  wantonly  to  trials, 
difficulties,  conflicts,  but  wait  and  watch  the  leadings  of 
providence ;  neither  shrinking  from,  nor  rashly  putting 
ourselves  into  posts  of  difficulty  and  danger.  (10.)  The  first 
last.  Let  us  bear  in  mind  the  witnessing  spectators  of  our 
agony.  This  cloud  of  ancient  worthies,  whose  reputation 
for  faithfulness  and  efficiency  is  certified  in  the  divine 
record,  are  present  with  us :  the  eyes  of  our  intellect  behold 
them — our  faith  recognizes  their  presence.  Every  one  of 
them  has  long  since  carried  off  the  prize.  This  gives 
double  weight  to  their  decision.  The  palm  of  victory 
awarded  by  such  judges  must  be  invaluable.  There  may 
however  be  a  presence  different  from  this.  "Why  may  not 
the  spirits  of  the  departed  saints,  which  are  made  like  to 
the  angels  of  God,  be  also  present?  What  is  to  hinder 
these  spirits  from  goiug  and  coming  like  a  flash  of  light- 
ning?" Are  we  sure  that  spirit  and  space  have  any  rela- 
tion to  each  other  ?  May  not  therefore  our  departed  friends 
be  among  this  cloud  of  witnesses?  But  more  of  this 
hereafter.  (11.)  "The  angels  of  God  encamp  round 
about  the  saints  who  shall   be   heirs  of  salvation.     Yes, 


4o4  COMMENTARY   ON   THE 

they  are  spectators  of  each  worshipping  assembly :  solemn 
thought." 

But  V.  2  brings  forward  another  witness  and  exemplar. 
"  Looking  unto  Jesus,  the  Author  and  Finisher  of  our  faith ; 
Who,  for  the  joy  that  was  set  before  him,  endured  the  cross, 
despising  the  shame,  and  is  set  down  at  the  right  hand  of 
I  lie  throne  of  God." 

1.  Faith  is  on  trial  in  this  agony,  of  such  thrilling  interest 
to  the  spirits  of  the  ancient  elders,  and  to  the  surrounding 
cloud  of  the  angelic  hosts.  The  believer's  eye  should,  there- 
fore, turn  away  from  all  adventitious  and  temporary  aids, 
and  be  steadfastly  fixed  upon  the  Healer.  If  faith  is  ever 
to  be  perfected  in  us,  and  to  secure  the  palm  of  victory  in 
the  day  of  glory,  it  must  and  will  be,  through  His  divine 
support,  who  is  its  Beginner  and  Finisher.  Author  comes 
not  up  to  the  full  idea  here ;  it  is  too  general.  "  In  the 
beginning  was  the  Logos  " — and  so  Genesis — "  In  the  be- 
ginning  God  created,"  etc — The  word  translated  Author,  is 
composed  of  this  beginning,  and  a  word  that  means  to  lead 
or  direct  by  going  before  a  company.  It  includes,  therefore, 
both  the  idea  of  originating — creating,  giving  existence  to, 
and  that  of  conducting,  leading,  governing.  We  are  to  con- 
template Jesus  as  the  originator  of  faith  ;  and  I  would  not 
put  in,  as  our  translators  do,  the  word  our:  it  enfeebles  the 
passage  by  apparently  limiting  it  to  us.  The  original  is 
general,  and  includes  the  article,  as  Paul  gives  it.  "  Look- 
ing unto  the  Beginner  of  the  faith,  and  Finisher,  Jesus." 
Finisher  is  the  same  with  "it  is  finished" — and  with  making 
perfect,  of  ii.  10.  There  is  here  enjoined,  a  realizing  sense 
of  dependence  on  Jesus  for  the  generating  of  faith  in  the 
soul, and  for  its  lead  and  guide  in  all  its  activities;  and  this 
to  continue  until  it  is  finished — completed  in  glory,  and 
swallowed  up  in  vision  of  the  heavcMdy  bliss.  He  begins 
faith,  and  he  never  begins  a  work  and  leaves  man  to  com- 


EPISTLE   TO   THE    HEBREWS.  455 

plete  it.  The  Father,  who  eeut  hira  to  do  the  work  of  sal- 
vation, expects  him  to  finish  it ;  and  for  this,  the  Father 
and  tlie  Son  send  the  Spirit,  who  regenerates  the  dead  soul, 
sheds  abroad  the  love  of  God  in  the  heart,  and  impLants 
that  faith  Avhich  must  ultimately  triumph. 

2.  Our  attention  is  here  directed  to  the  patient  endurance 
of  our  Lord,  its  motives  and  consequences. 

(1.)  Its  motives — "  for  the  joy  that  was  set  before  him." 
The  ])reposition  for,  usually  means,  instead  of — one  thing 
put  in  the  place  of  another.  In  this,  the  two  things  are  the 
proposed  joy,  on  the  one  hand  ;  and  the  cross  and  shame  on 
the  other.  And,  like  Moses,  he  had  his  choice;  and  instead 
of  joy,  he  preferred  and  substituted  sorrows  and  anguish  in 
its  room.  But  with  this  view  we  are  led  to  enquire,  why  ? 
How  could  he  so  decide  ?  What  is  the  motive  ?  And  the 
answer  brings  out  what  is  the  more  obvious  and  tlie  com- 
mon, and,  I  suppose,  the  more  correct  view  of  the  passage, 
viz.,  on  account  of  the  infinite  glory  and  blessedness — the 
eternal  joy  that  was  proposed  as  the  reward  of  his  faithful 
service  ;  he  endured  the  cross,  etc.  Thus  we  have  the  sub- 
stance of  Phil.  ii.  5-11.  "Let  this  mind  be  in  you,  which 
was  also  in  Christ  Jesus,  etc.  Wherefore  God  also  hath 
highly  exalted  him,"  etc.,  etc.  (2.)  The  alternative  which 
he  chose,  is  in  two  parts — (a)  bodily  suffering — lie  endured 
the  cross — endured  is  the  verbal  form  of  the  patience  men- 
tioned in  verse  first — he  was  patient,  sustained  firmly  the 
cross.  Dr.  Sampson  thinks  the  articles  ought  to  be  omitted 
as  in  the  Greek.  But  we  cannot  say  endured  cross.  Our 
idioms  forbid  it ;  yet  they  admit — endured  crucifixion,  which 
expresses  precisely  the  true  idea.  So  also,  we  can  say,  (b) 
despising  shame — all  shame ;  not  the  particular  shame  of 
crucifixion :  and  this  gives  more  truly  the  strength  of  the 
passage. 

As  to  (a)  above,  The  sufferings  of  death  by  crucifixion 


456  COMJtEXTARY    ON    THE 

are  utterly  inconceivable.  Oh  !  the  long  lingering,  acute 
anguish  from  the  lacerated  nerves  and  torn  flesh — the  thirst 
— the  writhing  of  the  body — the  tossing  of  the  head,  and  the 
burning  and  reeling  of  the  brain.  Then  add  to  these  (6) 
above,  the  shame  and  contempt — the  ridicule  and  scorn, 
during  the  very  agonies  in  which  he  died  ;  and  much  of  the 
same  throughout  his  whole  public  ministry. 

(2.)  The  consequences.  His  rising  from  the  dead,  his  ascen- 
sion to  glory ;  and  his  sitting  on  the  right  hand  of  the  throne  ; 
and  all  the  glory  of  judging  the  world  and  saving  men. 

V.  3.  "For  consider  him  that  endured  such  contradiction 
of  sinners  against  himself,  lest  ye  be  weary  and  faint  in  your 
minds." 

The  word  rendered  consider,  we  have  not  adopted  into 
English  ;  but  have  the  noun  from  which  it  is  formed.  Anal- 
ogy has  been  long  naturalized  ;  but  Analogize  we  have  not 
made  a  denizen  in  our  republic  of  letters.  But,  obviously, 
it  means  to  reason  from  analogy :  that  is,  from  points  of  re- 
semblance— from  proportion,  as  we  translate  the  word  in 
Rom.  xii.  6. — "  according  to  the  proportion  of  faith :"  from 
resemblance  of  relations.  We  are  ordered  to  look  into  the 
points  in  which  our  Lord's  trials  bear  a  resemblance  to  our 
own  ;  to  mark  his  course  of  action  under  the  circumstances, 
and  thus  to  reason  ourselves  into  a  course  of  action  consist- 
ent with  the  duty.  What  are  the  points  of  resemblance  ? 
1.  He  came  into  collision  with  false  doctrines  in  opposition 
to  his  teachings :  and  these  not  theoretical,  but  carried 
into  acts  of  resistance  to  law  and  right :  against  him  jK-r- 
sonally,  many  grossly  slanderous  charges  were  often  made. 
His  luimanity  was  subject  to  many  sinless  infirmities — he 
could  suHbr  from  luinger,  thirst,  buffeting — crucifixion — the 
nails  and  the  tliorns,  and  the  spear  could  pierce  him.  Now 
in  many  of  these  things  he  was  tried.  Study,  therefore,  his 
conduct  in  all  these  contradictions  against  himself,  and  learn 


EPISTLE   TO   THE    HEBEEWS.  457 

from  these  analogies  how  you  should  demean  yourselves  in 
similar  cases.  Thus  you  will  be  taught  to  bear  up  against 
temptations,  reproaches,  and  all  kinds  of  trials — and  not  to 
be  wearied  and  exhausted,  and  faint  hearted ;  so  as  to  fall 
back  in  the  race  and  lose  the  palm  of  victory.  This  he  car- 
ries into  the  next  verse. 

V.  4.  "  Ye  have  not  yet  resisted  unto  blood,  striv- 
ing against  sin."  Not  yet,  contains  a  hint,  that  they 
might  be  called  to  present  such  determined  opposition 
as  would  occasion  persecution  unto  death.  And  this  he 
adds,  bearing  still  the  allusion  to  the  athletic  struggles — 
striving  against  sin — agonizing  against  sin  : — not  against 
sinners.  This  would  not  necessarily  include  self.  But 
against  sin,  whether  operating  in  men  or  devils,  or  within 
their  own  bosoms.  Indeed,  I  think  we  ought  to  translate 
the  article,  and  read — striving — agonizing  against  the  sin  : 
i.  e.,  unbelief,  the  root  sin,  from  which  all  others  spring. 
Against  principalities  and  powers  we  have  to  contend — 
against  spiritual  wickedness  in  high  places  :  Eph.  vi.  12, 
and  those  fleshly  lusts  "  which  war  against  the  soul."  1  Pet. 
ii.  11.  This  christian  life  is  a  warfare;  and  no  man  may 
hope  to  indulge  in  idleness  and  ease  in  the  progress  of  this 
war.  Vigilance,  diligence,  endurance  of  hardships  as  good 
soldiers  of  the  Great  Captain— these  are  to  be  expected. 

V.v.  5,  6.  It  is  characteristic  of  faith,  not  to  rest  in 
second  causes,  but  to  look  beyond,  to  Him  who  orders  and 
controls  all  the  elements  of  nature,  yea,  wicked  men  and 
malignant  spirits,  and  makes  all  things,  however  appar- 
ently hostile,  to  work  together  for  good  to  his  people.  Thus, 
what  are  the  outbursts  of  wicked  and  malicious  passions  of 
men  and  devils;  aiming  at  destruction  of  peace  to  God's 
people  or  even  their  lives?  'These  are  often  a  rod  of  chastise- 
ment in  the  hand  of  a  kind  Father.  Learn  submission  to 
his  rod.  V.5,  "And  ye  have  forgotten  the  exhortation  which 
39 


458  COMMENTARY    ON   THE 

spcaketli  to  you  as  unto  children,  My  son,  despise  not  thou 
the  chastening  of  the  Lord,  nor  faint  when  thou  art  re-- 
buked  of  him.  For  whom  the  Lord  loveth  he  chasteneth, 
and  scourgeth  every  son  whom  he  receiveth." 

1.  Had  the  Hebrews  duly  considered  the  superintending 
providence  of  God — that  He  worketh  all  things  after  the 
counsel  of  his  own  will,  for  his  own  glory  and  the  good  of 
Zion,  they  must  have  seen,  that  the  sore  trials  of  believers 
above  recited,  did  really,  but  instrumentally,  advance  them 
in  holiness ;  they  would  not  have  lost  sight  of  the  import- 
ant distinction  between  punishment  and  chastisement.  But 
forgetting — not  duly  attending  to  the  divine  admonition  by 
Solomon,  Prov.  iii.  11,  they  lost  sight  of  a  Father's  rod,  and 
felt  its  strokes  to  be  those  of  a  Judge  inflicting  punishment. 

2.  Punishment  is  privation  or  suffering,  inflicted  by  the 
executor  of  law,  as  his  expression  of  displeasure  against  its 
ti'ansgression.  It  springs  from  the  relation  of  ruler  and 
ruled.  But  chastisement,  is  suffering  imposed  by  a  paternal 
hand  for  the  purpose  of  reclaiming  an  erring  child,  by 
letting  it  see  and  feel,  that  law  cannot  be  trampled  upon 
and  a  parent's  love  set  at  naught  with  impunity.  It  is  this 
love  in  a  parent's  bosom,  that  makes  the  difference  between 
punishment  and  chastisement.  This  is  intimated  by  the 
word  for  exhortation ;  —  it  means  comforting  advice.  A 
slight  modification  we  have  in  application  to  the  Holy 
Spirit,  when  he  is  called  the  Comforter.  Let  us  not  forget 
the  consoling  admonitions  of  a  parent's  love,  which  reasoneth 
with  you  as  with  sons.  Let  us  not  account  it  a  little  thing! 
The  same  is  suggested  by  the  word  for  chastening.  It  means 
simply  a  boy's — a  child's  treatment ;  and  so  the  verb  at  the 
end  of  the  verse,  whom  the  father  chasteneth  not — doth  not 
treat  as  a  son. 

3.  That  no  doubt  might  exist,  as  to  a  fothcr's  love  ex- 
pressing itself  sometimes  in  a  form  so  ungainly  and  for- 


EPISTLE   TO  THE   HEBREWS.  459 

bidding,  he  adds — scourgeth  every  son  whom  he  receiveth. 
To  scourge  is  to  impose  stripes,  as  Pilate  did  on  our  Sa- 
viour,  Matt,  xxvii.  26 ;  as  was  often  done  to  Paul — five  times 
was  I  beaten  with  rods — and  as  our  Lord  told  his  disciples 
they  should  be.  Matt,  xxiii.  34.  "The  rod  and  reproof 
bring  wisdom."  "  He  that  spareth  his  rod,  hateth  his  son  ; 
but  he  that  loveth  him  chastenethhim  betimes."  Prov.  xiii.  24. 
The  rod  is  a  divine  ordinance  in  moral  government  and  be- 
longs to  a  parent.  It  is  with  great  propriety  also  put  into 
the  hand  of  the  school  teacher,  who  acts  by  delegated  parental 
authority.  In  this  case,  the  practical  difficulty  lies,  in  first 
convincing  the  pupil  that  love  holds  the  rod.  For  unless 
this  can  be  done,  the  rod  and  the  scourge  are  worse  than 
useless.  For  it  is  then  of  the  nature  of  justice,  and  the  suf- 
fering is  punishment,  which  always  hardens  and  never 
softens  the  heart.  The  consequence  is  discouragement, 
faintness,  and  sinking  of  the  spirit  under  the  reproof.  But 
if  the  parent  or  teacher  succeed  in  convincing  the  child, 
that  the  pain  of  the  rod  is  occasioned  by  a  sincere  wish  to 
promote  his  good — that  it  springs  from  love ;  then  it  will 
beget  love  and  secure  reformation.  But  the  rod  used  with 
passion,  only  begets  passion. 

V.v.  7,  8.  "  If  ye  endure  chastening,  God  dealeth  with 
you  as  with  sons ;  for  what  son  is  he  whom  the  father  chas- 
teneth.  But  if  ye  be  without  chastisement,  whereof  all  are 
partakers,  then  are  ye  bastards  and  not  sons." 

1.  We  have  had  this  word  endure,  in  x.  32,  xii.  2,  3,  and 
the  sense  is  here  the  same.  If  ye  bear  up  under— exercise 
patience  in  afflictions ;  this  is  an  evidence  that  ye  are  chil- 
dren of  God;  having  been  adopted  into  his  family;  for 
thus  does  he  deal  with  all  the  children  of  his  love. 

2.  On  the  contrary,  the  absence  of  a  child's  treatment, 
proves  the  absence  of  a  child's  relations ;  ye  are  outside  of 
the  family :  for  all  children  of  the  family  are  submitted  to 


460  COMMENTAEY   ON   THE 

the  discipline  proper  to  the  relation.  He  speaks  of  what 
is  proper,  and  right,  and  general ;  although,  man}'  heads  of 
families  are  not  so  conscientious  and  strict.  Still  the  law 
and  the  rule  abide :  their  unfaithfulness  does  not  abrogate 
the  law.  Sonship  has  security  for  its  proper  treatment  in 
life — drilling  and  training  of  the  family :  and  heirship  to 
the  inheritance :  bastardy — illegitimacy  has  no  such  rights. 
The  professor  of  religion  who  is  called  to  no  trials  and  afflic- 
tions in  consequence  of  his  profession,  and  does  not  endure 
— patiently  bear  up  under  his  trials,  has  reason  to  doubt 
the  soundness  of  his  profession.  The  child  that  does  not 
smart  under,  and  yet  kiss  the  rod,  has  lost  his  inheritance. 
"  Let  professing  Christians,  and  all  others  who  enjoy  unin- 
terrupted temporal  prosperity,  without  corresponding  afflic- 
tions, take  heed  lest  God  be  dealing  with  you  as  non-heritors 
of  his  heavenly  kingdom." 

V.v.  9,  10.  Here  we  have  an  argument  from  the  less  to 
the  greater.  "  Furthermore,  we  have  had  fathers  of  our 
flesh,  which  corrected  us ;  and  we  gave  them  reverence: 
shall  we  not  much  rather  be  in  subjection  to  the  Father  of 
spirits,  and  live?  For  they  verily  for  a  few  days  chastened 
us,  after  their  own  pleasure :  but  he  for  our  profit,  that  we 
might  be  partakers  of  his  holiness."  This  is  a  proof  from 
natural  religion,  additional  to  the  preceding  from  revealed. 
It  presents  a  contrast  between  the  case  of  subjection  to  nat- 
ural parents ;  and  to  our  spiritual  father.  Our  earthly  pa- 
rents from  whom  our  material  bodies  of  flesh,  bones  and 
blood  are  derived,  exercised  authority  and  discipline  over 
us ;  and  we  submitted  to  them,  with  diffidence  and  reveren- 
tial regard,  turning  our  faces  away  from  their  frown  and 
censure ;  acknowledging  ourselves  in  fault :  this  was  right, 
and  reasonable,  and  profitable. 

By  how  much  more  tlien,  should  we  exhibit  reverential 
submission  and  holy  fear  before  the  God  of  the  spirits  of 


EPISTLE   TO   THE    HEBREWS.  461 

all  flesh,  who  created  these  spirits  and  these  bodies  in  which 
they  dwell?  And  how  much  greater  shall  we  find  our 
profiting,  both  in  this  life  and  in  that  which  is  to  come. 
"  For,  on  the  one  hand,"  etc.  The  contrast  is  continued  ; 
let  us  note  its  points — (1.)  The  time,  for  a  few  days  they 
exercised  authority  over  us — But,  (by  implication)  He 
forever. 

(2.)  According  to  their  own  judgment  and  discretion — 
not  after  their  own  fancy,  or  passion,  or  whim — but,  as  ap- 
peared to  them  proper  and  right :  But  he  in  perfect  wisdom. 
(3.)  Their  end  and  design  are  good,  but  they  cannot  ensure 
the  result:  But  he  can  and  does,/or  our  profit — unto  our  bene- 
fit, which  under  his  parental  rod  is  ensured  to  all  his  sons. 

And  this  is  explained — that  we  might  be  partakers  of  his 
holiness.  More  literally — "  unto  participation  of  his  holi- 
ness." Not  the  essential  purity  of  the  divine  nature :  but 
that  purity  and  measure  of  excellence  which  He  sheds 
abroad  in  us,  when  we  are  renewed  and  sanctified  by  His 
Holy  Spirit.  And  this  regards  what  I  have  elsewhere 
called  by  a  forced  expression  negative  holiness, — the  re- 
moval of  pollution  out  of  the  soul :  and  also  positive  holi- 
ness ;  i.  e.,  the  implantation  and  the  indefinite  enlargement 
and  growth  of  all  spiritual  graces.  Such  is  the  end  and 
aim  of  our  Heavenly  Father  in  all  the  chastisements  of  his 
rod.  Similar  ought  to  be  the  object  of  the  fathers  of  our 
flesh. 

V.  11  closes  the  discussion  about  chastisement,  by  point- 
ing to  first  effects  as  unpleasant — 2  to  secondary  conse- 
quences, as  felicitous — 3  The  parties  to  whom  they  are 
beneficial.  "  Now,  no  chastening  for  the  present  seemeth 
to  be  joyous,  but  grievous."  (1.)  For  the  time,  the  suflfering 
lasts — the  smarting  of  the  rod  is  painful.  (2.)  Seemeth  does 
not  mean,  is  apparent — but  not  real.  But  appeareth  as  it 
really  is — no  chastisement  is  productive  of  pleasurable 
39* 


4G2  COMMENTARY    OX    THE 

emotions.  It  is  not  in  the  nature  of  sentient  beings  love  to 
pain,  as  such.  I  may  like  to  swallow  a  nauseous  potion, 
but  not  for  itself.  (3.)  Is  not  joyous — productive  of  pleas- 
ure ;  but  the  reverse — painful  and  unsatisfactory. 

2.  Secondary,  or  remote  consequence — afterward — after 
the  felt  reality  of  the  stinging  scourge  has  passed  Avay,  bene- 
fits result.  (1.)  "  Before  I  was  afflicted  I  went  astray  ;  but 
now  have  I  kept  thy  word."  Ps.  cxix.  67.  Reformation  of 
morals  often  follows.  Prune  the  vine  and  it  will  bear  fruit. 
Let  it  run  long  without  applying  the  knife,  and  the  fruit 
degenerates  in  quantity  and  quality. — "  he  purgeth  it,  that 
it  may  bring  forth  more  fruit."  (2.)  If  we  are  by  chastise- 
ment made  partakers  of  his  holiness,  we  must  be  filled  with 
the  fruits  of  righteousness.  "  And  the  work  of  righteous- 
ness shall  be  peace" — (3.)  Thus  chastisement  yields,  not 
will  yield,  but  as  soon  as  the  anguish  is  over,  it  doth  yield 
the  peaceable  fruit  of  righteousness,  active  fruit  bearing 
— actual  holiness  in  the  life — practical  purity  must  follow. 

3.  The  parties  who  are  thus  benefited — they  "  who  are 
exercised  thereby."  Here  is  again  allusion  to  the  games — 
who  exert  and  exercise  gymnastics.  Only  to  such  as  lay 
out  their  strength — such  as  stir  up  their  faith  and  all  the 
graces ;  and  who  consider  Him  that  tries  them  ;  who  study 
to  analyze  his  providences ;  and  their  own  hearts  under  the 
afflictions  that  beset  them,  will  ever  realize  these  blessings. 
Peace  can  pervade  the  soul  only  in  connection  with  practical 
holiness.  How  blessed  the  soul,  that  has  been  tried  and 
proved  as  silver  in  the  crucible ! — who  has  been  subjected 
to  the  storm  and  the  tempest;  and  now,  that  all  is  past,  sits 
down  in  the  calm  consciousness  of  peace  with  all  men,  peace 
with  conscience,  peace  with  God  ! 

V.v.  12,  13.  These  contain  a  practical  inference  from  the 
preceding.  If  the  afflictions  of  God's  people  are  not  out- 
bursts of  judicial  wrath,  intended  as  punishments  for  siu ; 


EPISTLE   TO   THE    HEBREWS.  463 

but  if,  ou  the  contrary,  they  are  only  the  frown  and  the  rod 
of  a  kind  and  loving  father ;  be  not  discouraged,  brethren  I 
let  not  your  hearts  fail,  and  faint,  and  give  up,  as  if  all  was 
lost  forever.  But,  on  the  contrary,  "  lift  up  the  hands  that 
hang  down,  and  the  feeble  knees ;  And  make  straight  paths 
for  your  feet,  lest  that  which  is  lame  be  turned  out  of  the 
way;  but  let  it  rather  be  healed."  We  cannot  read  this, 
without  feeling  its  force  as  an  exhortation  in  the  exact  line 
of  the  Apostle's  argument — both  his  general  and  grand  log- 
ical dehortation  from  apostasy,  and  his  practical  exhortation 
and  persuasion  to  the  steadfast  and  continued  exercise  of 
faith,  enduring  trials  and  practising  holy  duties  in  God's 
service. 

The  general  drift  and  meaning  are  plain :  yet  a  few  re- 
marks may  be  useful.  1.  It  contemplates  the  persons  ad- 
dressed, as  rather  in  a  desponding,  timid  state  of  inactivity ;  or 
at  least  of  but  feeble  action.  This  is  expressed  in  two  forms 
— (a.)  hands  which  hang  down.  Literally,  w^hich  remain  at 
the  side — alongside  of  the  body,  and  so  are  not  in  proper, 
vigorous  use.  By  the  hands  our  physical  powers  ai-e  ex- 
erted ;  and  thus  we  often  speak  of  faith,  as  the  hand  that 
lays  hold  of  the  promise.  (6.) — the  feeble  knees — this  word 
translated  feeble,  we  have  since  adopted  in  English — para- 
lyzed; and  it  signifies,  loosened,  nerves  unstrung,  joints  not 
duly  controlled  by  the  muscles  and  tendons.  And  how  ad- 
mirably does  this  express  the  mental  state,  resulting  from 
belief  that  all  is  in  danger — lost :  the  heart  faints,  the 
soul  sickens  in  terror,  in  view  of  all  these  trials  as  judg- 
ments of  God  ;  Belshazzar  like,  knees  smite  together,  and 
almost  refuse  to  bear  up  the  trembling  body.  2.  Then 
comes  the  command — lift  itp  the  hands — believe  in  a  father's 
love — go  to  work ;  the  energy  of  the  hands  of  faith  will 
soon  reach  the  knees,  and  bring  all  the  powers  into  proper 
action.     Faith  is  the  motive  power,  that  keeps  the  entire 


4G4  COMMENTARY   ON   THE 

iiuichiiiery  in  play.  But  power  may  be  wrongly  directed, 
and  therefore  productive  of  mischief.  Hence  he  adds — 
"Make  straight  paths  for  your  feet."  Here  again  is  allu- 
sion to  the  games, — straight  tracks — the  marks  made  by 
the  wheels  of  the  cars  in  the  chariot  race.  The  idea  is 
simply,  direct  toward  the  goal  must  all  our  efforts  be ;  every 
obstruction  is  to  be  removed  and  the  rules  of  the  course 
followed.  A  man  is  not  crowned  except  he  strive  lawfully. 
These  precautions  in  regard  to  the  track,  are  to  prevent  un- 
just hindrance  to  the  feeble — in  order  that  the  lame  may 
not  be  turned  off;  when  he  may  be  healed  and  enabled  to 
reach  the  goal.  The  track  is  marked  out  for  the  Christian 
by  the  word  of  God,  the  course  we  must  pursue ;  and  it  has 
the  Master's  footprints  in  it.  "  These  are  they  which  follow 
the  Lamb  whithersoever  he  goeth."  "  A  Christian  is  lame 
when  he  is  in  darkness;  when  he  has  not  just  apprehensions 
of  the  doctrine  of  God's  covenant,  his  providences,  as  con- 
trolling all  things.  He  must  be  borne  with  tenderly  in  his 
weakness.  What  shall  be  done  with  this  lame  brother? 
Jostle  him  about?  Throw  him  off  the  track?  This  were 
cruel.  No,  cherish  him,  nurse  him,  feed  him  with  know- 
ledge, heal  him.  The  minimum  of  knowledge  and  of  grace, 
in  order  to  salvation,  has  not  been  laid  down  in  the  Scrip- 
tures ;  and  we  are  not  authorized  to  reject  a  professor  be- 
cause he  may  not  yet  be  up  to  our  standard.  We  must 
receive  the  weak  believer,  but  not  to  doubtful  disputations. 
Weak  faith  may  become  strong ;  and  it  will  be  the  more 
likely  to  do  so,  if  we  set  before  it  a  godly  example.  One 
feeble  kneed  soldier  may  demoralize  a  w'hole  regiment ;  one 
of  firm  nerve  and  uplifted  hand,  may  infuse  his  spirit  into 
a  thousand." 

V.  14.  Love  is  living  Christianity,  and  peace  is  its  out- 
growth. "Follow  peace  with  all  men,  and  holiness,  without 
which  no  man  shall  see  the  Lord."     Of  course,  the  loving 


EPISTLE   TO   THE   HEBEEWS.  465 

spirit  which  compassionates  the  lame,  soothes  his  wound 
and  helps  him  along  the  track,  will  seek  for  him  and  for 
all,  peace.  The  following  here  is  diligent,  earnest  and 
rapid ;  such  as  a  hunter  practices  in  pursuit  of  his  game. 
Of  course,  it  is  prudent,  wary,  cautious.  Real  peace  must 
be  founded  on  principle.  How  can  two  walk  together, 
except  they  be  agreed  ?  Indeed,  I  think  men,  here  supplied 
by  our  translators,  is  not  the  best  word :  for  to  be  zealous 
in  seeking  peace  with  profligate  persons,  is  in  great  danger 
of  leading  us  to  compromise  truth  ;  and  ultimately  to  wound 
charity  herself  Hence  in  Rom.  xii.  18,  he  qualifies  the 
injunction — "  If  it  be  possible,  as  much  as  lieth  in  you,  live 
peaceably  with  all  men."  So  in  this  place,  we  must  connect 
holiness  with  peace.  They  are  to  be  both  together  followed 
up  with  earnest,  zealous  and  cautious  diligence.  A  peace, 
whether  between  individuals  or  nations,  that  has  not  right, 
justice,  truth — in  a  word, /io^mes-s  for  its  foundation,  cannot  be 
permanent ;  and  will  not  be  profitable.  James  iv.  1,  intimates 
as  much.  "  From  whence  come  wars  and  fightings  among 
you  ?  come  they  not  hence,  even  of  your  lusts  that  war  in 
your  members."  The  only  certain  cure  for  wars  and  fight- 
ings, is  the  removal  of  their  cause  out  of  men's  hearts. 
Take  away  the  pollution — the  wicked  lusts,  and  the  enmity 
is  slain.  Cleanse  the  fountain  and  the  stream  will  be  pure. 
Thus  only  can  we  have  peace  with  God. 

"  Without  holiness  no  man  shall  see  the  Lord."  To  see 
life,  is  to  live — to  enjoy  life.  To  taste  death,  is  to  die — to 
sufier  death.  To  see  the  Lord,  is  to  enjoy  his  presence — 
to  be  glad  in  the  light  of  his  glorious  presence — to  be  in 
heaven. 

Now  without  holiness  this  is  impossible :  and  for  two  rea- 
sons. (1.)  In  view  of  God's  own  character  as  a  just  and 
holy  being.  These  attributes  exclude  the  unjust,  the 
wicked,  the   polluted  from   his   presence   and  enjoyment. 


466  COMMENTARY   ON   THE 

(2.)  There  is.  an  impossibility  on  our  part.  Happiness 
for  such  beings  as  Ave,  by  nature  and  practice,  are,  in  pres- 
ence of  so  holy  and  glorious  a  being  as  is  the  Author  of  all 
being,  is  utterly  inconceivable.  We  cannot  think  of  it  as  a 
possibility.  Hence  the  necessity  of  our  being  made  holy 
and  just.  Hence  the  entire  gospel  scheme.  Hence,  espe- 
cially, Justificatio:t  and  Sanctification. 

A  long,  long  time  ago,  a  certain  man  was  asked  a  very 
civil  question — "  Where  is  thy  brother?"  His  answer  was 
scarcely  civil — "I  know  not.  Am  I  my  brother's  keeper?" 
We  have  here  a  denial  of  the  fundamental  law  of  human 
association,  and  a  plain  proof,  by  example,  of  the  unsocial 
nature  of  infidelity.  But  the  denial,  in  word  or  action,  or 
in  both,  of  the  existence  of  a  law,  does  not  repeal  and  ab- 
rogate it.  This  would  subvert  all  government.  It  is  the 
principle  now  held  by  the  infidel  interest  that  clamors  for 
the  repeal  of  our  Sabbath  laws.  These  laws  are  disregarded, 
therefore  let  them  be  repealed.  In  which,  there  is  a  false  as- 
sumption ;  viz.,  that  the  laws  are  universally  trampled  under- 
foot. The  contraiy  of  this  is  more  true.  The  Sabbath 
laws  are  respected.  But  even  if  it  were  true,  that  a  moral 
law  is  despised  very  generally,  the  conclusion  does  not  fol- 
low, unless  the  despisers  are  the  makers.  The  laws  against 
profane  swearing  are  extensively  disregarded,  therefore 
let  them  be  repealed :  the  laws  against  murder,  are  every 
day  violated,  therefore  let  them  be  abolished.  The  laws 
against  theft  are  violated  every  hour,  therefore  repeal  them. 
The  law  of  love,  which  makes  every  man  his  brother's 
keeper,  is  violated  every  day,  therefore  Cain's  denial  of  its 
binding  force,  is  not  right  and  proper.  Thus  infidelity  sub- 
verts all  law,  all  society — and  God  himself  But  Paul 
agrees  not  with  this  philosophy,  for  he  proceeds, 

V.v.  15,  16,  "  Looking  diligently,  lest  any  man  fail  of  the 
grace  of  God,"  etc.     Observe 


EPISTLE   TO   THE    HEBREWS.  467 

1.  This  phrase,  looking  diligently,  is  a  participle,  and  re- 
fers to  the  command, /o^foz«  peace,  and  has  the  mandatory 
force.  Believei's  are  commanded  to  look  diligently  after 
one  another.  This  word  we  have  adopted  into  English,  in 
the  words  ejnseopaey,  episcopate.  The  meaning  is  universally 
admitted  by  scholars,  to  be,  to  oversee.  It  is  a  compound 
word,  the  latter  jiart  of  it  we  have  in  a  great  many  English 
words — telescope,  microscope — skeptic.  To  look  after,  to  in- 
spect, to  see  over :  as  we  translate  it  in  Acts  xx.  28,  over- 
seers. Thus,  all  believers  are  overseers  of  one  another : 
bound  to  exercise  a  guardian  care  for  each  other.  "  Look 
not  every  man  on  his  own  things,  but  every  man  also  ou 
the  things  of  others."  Phil.  ii.  4.  No  meddlesome  spirit  is 
here  enjoined  ;  but  simply  the  duty  of  caring  for  our  neigh- 
bor's welfare  as  for  our  own.  Every  man  is,  by  the  law  of 
God,  his  brother's  keeper. 

2.  This  vigilance  has  several  objects  pointed  out — "  lest 
any  man  fail  of  the  grace  of  God."  Lest  there  be  any  one 
falling  short  of  the  grace  of  God.  I  have  italicized  the  words 
for  the  participle.  It  is  wrongly  translated  in  Scott's  Mar- 
gin Bible — fall  from.  Such  is  never  the  meaning ;  but  sim- 
ply falling  short.  We  have  it  in  John  ii.  3 — the  wine 
failed — ran  short;  the  supply  being  too  small.  In  Rom.  iii. 
23, — we  have  it  correctly  rendered — "  come  short."  And 
in  1  Cor.  i.  7 — come  behind.  On  chap.  iv.  1,  we  had  this 
sufficiently — seem  to  come  short  of  it :  the  veiy  thought  here 
to  be  guarded  against  by  mutual  oversight. 

8.  The  second  evil  for  which  this  oversight  is  to  be  a 
prophylactic  remedy,  is,  "  lest  any  root  of  bitterness  spring- 
ing up,  trouble  you,  and  thereby  many  be  defiled."  This  is 
an  illustration  from  agriculture,  which  Paul  borrows  from 
Moses,  Deut.  xxix.  18.  Drawing  near  his  end,  the  Law- 
giver warns  the  people  against  the  abominations  of  the 
heathen  around  them :    especially  their   idolatry.     "  Lest 


468  COiMMENTARY   OX   THE 

there  should  be  among  you  man,  or  woman,  or  family,  or 
tribe,  whose  heart  turueth  away  this  day  from  the  Lord  our 
God,  to  go  and  serve  the  gods  of  these  nations ;  lest  there 
should  be  among  you  a  root  that  beareth  gall  and  worm- 
wood." "What  the  particular  vegetable  referred  to  may  have 
been,  we  cannot  be  certain.  Hemlock  and  wormwood  are 
spoken  of.  But  doubtless  there  were  some  very  noxious 
weeds  then,  as  now  with  us,  doing  great  injury  to  the  far- 
mer. We  might  instance  in  our  country,  the  Canada  thistle 
— the  wild  garlic  too  has  been  and  is  a  very  great  pest, 
and  almost  impossible  to  subdue.  Now  such  was  the  dan- 
ger against  which  Moses  warns — idolatry — turning  away 
from  God  was  the  bitter  root :  and  this  turning  away  still 
continues  to  annoy  the  church.  The  spiritual  cultivator 
may,  and  must  watch  its  springing  up ;  nip  it  in  the  bud  ; 
root  it  out.  Yet,  still,  through  the  subtlety  of  the  enemy, 
who  sows  the  tares,  all  his  care  only  keeps  down  the  vile 
weed.  It  shoots  out  in  new  places,  and  makes  trouble,  tur- 
moil and  distraction.  These  bitter  roots  are  sometimes 
errors  in  doctrine,  and  most  usually  such  as  magnify  human 
merit.  The  most  annoying,  perhaps,  of  this  class  of  bitter 
roots,  is  the  Pelagian  heresy,  as  it  has  proved  itself  the  most 
tenacious  of  life.  Its  fibrous  roots  twining  around  the  heart- 
strings of  human  pride,  become  invisible,  and  seem  to  be 
extirpated.  But  anon  they  spring  up  again  and  create 
trouble,  and  so  many  are  led  astray.  Immoralities  in  con- 
duct spring  up  from  folse  doctrine.  False  theories  lead  to 
bad  practices.  Heterodoxy  in  the  head  leads  the  heart  astray 
from  God ;  and  sinful  customs  turn  men  again  to  false  doc- 
trine for  their  own  justification. 

4.  The  third  evil,  which  episcopating  guards  against,  is 
the  existence  in  the  church  of  members  grossly  .sinful  in 
life  and  manners. 

V.  16.  "  Lest  there  be   any  fornicator  or  profane  per- 


EPISTLE   TO   THE   HEBREWS.  469 

son,  as  Esau,  who  for  one  morsel  of  meat  sold  his  birth- 
right. For  ye  know  how  that  afterward,  when  he  would 
have  inherited  the  blessing,  he  was  rejected :  for  he  found 
no  place  of  repentance,  though  he  sought  it  carefully  with 
tears."  There  are  several  difficult  points  here  to  be  noted. 
(1.)  The  toleration  of  gross  sexual  impurity  in  the  church  is 
to  her  a  disgrace,  and  must  by  all  means  be  prevented,  or  the 
parties  be  dismissed  from  her  communion.  (2.)  We  have  no 
unequivocal  Old  Testament  authority,  fastening  this  sin  upon 
Esau.  The  most  like  it  is  in  Jer.  xlix,  9, 10.  This  is  not 
decisive  and  it  may  refer  to  Edom  nationally.  Doubtless  as 
to  this  particular  vice,  some  have  suggested  that  by  drop- 
ping the  point  after  person,  as  Griesbach  does,  we  disconnect 
Esau  from  the  former  vice — "  Lest  there  be  any  fornicator, 
or  profane  person  like  Esau,"  etc.  This  we  may  do,  for  the 
punctuation  is  not  a  part  of  the  inspired  writing.  But  how- 
ever charity  may  wish  to  cover  his  shame,  enough  is  known 
certainly  of  his  character,  to  create  a  very  strong  presump- 
tion of  his  sin  in  this  behalf  Whether  he  was  a  debauchee 
or  not,  he  certainly  was  a  sensualist.  The  materialist — the 
animal  predominated.  He  was  what  the  world  calls  a  good 
hearted  fellow ;  always  ready  to  enjoy  life  by  the  pleasures 
of  taste  and  animal  appetite.  He  was  a  profane  person,  re- 
gardless of  God  and  sacred  things  a  gourmand,  an  epicure  ; 
a  mere  sportsman.  His  moral  character  is  read  in  Gen.  xxv. 
27-34.  He  came  home  hungry  from  a  hunt,  and  asked  his 
brother  to  feed  him  with  that  same  red  pottage.  Jacob  took 
advantage  of  his  condition,  and  bargained  with  him  for  his 
birthright  privileges — including  a  double  portion  of  the 
goods  :  Deut.  xxi.  17  :  and  thus  Esau  despised  his  birthright. 
Our  text  says  "  he  sold  it  for  one  morsel  of  meat " — not  flesh, 
as  we  use  the  word  meat  now ;  but  food — "  bread  and  pottage 
of  lentiles,"  " bread  for  your  food" — eating :  properly  it 
means  the  act  of  eating — hence  a  meal  of  victuals.    His  repu- 

40 


470  COMMENTARY   ON   THE 

tation  for  reckless  sensuality  was  well  established.  Hence 
the  Apostle  appeals  to  their  knowledge  of  it.  "  For  ye 
know  how  that  afterward,  when  he  would  have  inherited  the 
blessing,  he  was  rejected  ;  for  he  found  no  place  of  repent- 
ance, though  he  sought  it  carefully  with  tears."  His  de- 
termination to  kill  Jacob  (see  Gen.  xxxvii.  41)  in  the  burn- 
ing of  his  hate  toward  him,  must  not  be  lost  sight  of  in 
forming  an  estimate  of  his  character.  His  marriage  also 
among  the  idolatrous  Hittites  (Gen.  xxvi.  34,  35,  xxvii.  46) 
was  a  grief  of  mind  unto  Isaac  and  to  Rebecca.  The  sale 
of  his  birthright  was  before  his  marriage,  which  was  at  his 
fortieth  year,  and  of  course  when  his  father  was  an  hun- 
dred. Gen.  XXV.  26. — v.  20.  The  exact  time  in  his  life 
when  he  sold  his  birthright  cannot  be  ascertained ;  but  it 
was  when  he  was  a  young  man.  The  "  afterward"  of  v.  17 
must  have  been  after  many  years :  for  his  effort  to  obtain 
the  blessing  was  after  his  marriage,  and  after  Isaac  was 
almost  blind,  and  he  lived  one  hundred  and  eighty  years. 
Now  it  was  amid  the  feebleness  of  age,  and  in  the  exercise 
of  a  fondness,  for  which,  as  its  occasion,  cause  and  outgo, 
no  apolog}''  can  be  rendered  ;  and  Avhen  he  must  have  known 
that  Esau  had  sold  and  thus  contemned  his  birthright,  that 
Isaac  attempted  to  turn  away  the  blessing  of  the  promised 
seed  from  the  line  marked  out  by  the  Lord.  Isaac  had 
been  told  before  they  were  born  that  "  the  elder  shall  serve 
the  younger" — Gen.  xxv.  23.  It  was  therefore  a  grievous 
sin  in  Isaac,  which  he  attempted  to  accomplish.  No  wonder 
therefore,  when  he  discovered  the  fraud  b}''  which  he  had 
been  prevented  from  doing  this  wrong  thing,  and  led  to  pro- 
nounce the  blessing  on  the  right  person,  that  "Isaac  trem- 
bled exceedingly."  It  was  the  recoil  of  conscience,  upon 
his  discovery  of  his  misguided  design,  which  was  frustrated 
by  means  which  morality  condemns.     He  saw  the  hand  of 


EPISTLE   TO   THE    HEBREWS.  471 

God  in  it,  and  was  reproved  ;  and  repented  ;  and  did  what 
in  him  lay  to  make  amends  for  his  designed  counteraction 
of  God's  expressed  purpose.  All  his  own  sighs  and  tears 
and  anguish  of  mind,  combined  with  all  Esau's  sobs  and 
distraction  and  earnest  pleading,  failed  to  produce  a  change 
of  mind.  God  did  not  repent  and  order  Isaac  to  give  the 
blessing  to  Esau.  Isaac  did  not  repent  of  what  he  had 
ignorantly  done,  and  recall  the  blessing  from  Jacob,  which 
was  promised  specifically  before  he  was  born.  Esau  did  not 
repent  of  his  own  sin  in  selling  his  birthright;  but  now 
perpetrated  more  sin,  in  endeavoring  to  get  back  from  Jacob 
the  birthright  which  he  had  sold,  and  rejected  by  a  solemn 
oath.  For  really  it  was  not  the  spiritual  promise  he  re- 
garded ;  but  the  temporal  advantages  usually  connected 
with  it. 

The  reader  perceives  that  I  understand  the  word — the 
Greek  word  for  repentance,  in  the  generic  sense  of  change 
of  mind.  It  usually  means,  a  saving  change.  This  would 
here  force  us  to  inquire,  whether  Esau  sought  a  change  of 
heart  and  mind  in  himself,  and  that  a  careful  seeking  with 
tears,  and  yet  did  not  find  place  for  it?  This  is  too  absurd 
to  be  maintained.  Was  it  true  rej^entance  in  Isaac,  that 
Esau  sought  so  importunately  and  so  tearfully?  Then  he 
must  have  viewed  his  father  as  an  impenitent  person,  and 
been  zealous  for  his  salvation.  Can  any  man  believe  this, 
and  reconcile  it  with  the  character  of  Esau  ?  Did  he 
seek  saving  repentance  in  God  ?  There  is  then  left  but  the 
one  other  conceivable  meaning.  What  Esau  did  seek — the 
thing  which  he  manifestly  and  plainly  did  labor  after,  was  a 
change  of  mind  in  Isaac,  so  that  he  should  confer  temporal 
blessings  on  him  :  which  Isaac,  in  a  degree  did  ;  but  no 
change  of  mind  took  place  in  reference  to  the  spiritual 
blessing. 

From  this  history,  let  us  be  Avarned  against  the  spirit 


472  COMMENTARY   ON   THE 

of  sensuality.  In  this  materialistic  age,  we  are  drifting 
toward  epicureanism  ;  animal  pleasures  are  the  rage. 

We  see  how  faith  conquers  the  strongest  desires  of  na- 
ture. Isaac  submitted  to  God,  despite  his  undue  attach- 
ment to  his  favorite  son, 

V.v.  18-24.  This  context  is  introduced  as  a  reason  sup- 
porting the  exhortation  in  v.v.  12,  18,  etc.  "  Lift  up  the 
hands  which  hang  down  " — Let  your  religion  show  itself  in 
active,  zealous  duties,  beyond  any  tiling  under  the  old  dis- 
pensation, for  your  privileges  are  greatly  superior ;  because 
they  came  to  a  mount  that  was  tangible,  etc.  He  takes 
the  two  mounts,  Sinai  and  Sion,  as  symbols  of  the  two  cove- 
nants. Let  us  note  the  characteristics  of  each,  and  bring 
them  into  contrast  as  we  proceed. 

1.  The  Old  Testament  church  was  a  tangible  mountain. 
Sinai  was  a  material  mass,  which  men  could  touch  with 
their  hands  and  their  feet.     To  such  you  are  not  come;  v.  18, 

But  ye  are  come  v.  22,  to  Mt.  Sion,  a  spiritual  mountain, 
not  cognizable  by  the  bodily  senses :  but  present  to  the 
faith. 

2.  Mt.  Sinai  to  them  was  all  ablaze,  it  was  arrayed  in 
blackness  at  times,  "  and  darkness,  and  tempest,  and  the 
sound  of  a  trumpet,  and  the  voice  of  words  " — all  adapted 
to  fill  the  soul  with  terror.  To  such,  they  of  old  came;  but 
not  so  ye.  Here  in  our  Spiritual  Mount  are  no  such  fearful 
displays — our  mount  is  not  a  barren  and  terrific  wild,  but 
it  is  the  city  of  the  living  God,  the  heavenly  Jerusalem, 
built  of  living  stones  ;  heavenly  in  its  origin,  and  its  citizen- 
ship is  holy — the  city  of  the  great  King  in  his  new  king- 
dom. To  this  spiritual  habitation,  this  renovated  society  of 
saints  on  earth,  are  ye  come. 

3.  Tliey  of  Old  were  suitably  influenced  and  affected  by 
the  fearful  scenery  around  them  ; — terror  stricken,  they  en- 
treated "  that  the  words  should  not  be  spoken  to  them  any 


EPISTLE   TO   THE    HEBREWS.  473 

more ;  and  so  terrible  was  the  appearance — and  so  fearfid 
the  sounds,  that  they  could  not  endure  that  which  was 
commanded ;  and  if  so  much  as  a  beast  touched  the  moun- 
tain, it  shall  be  stoned  or  thrust  through  with  a  dart ;  and 
even  Moses  said,  I  exceedingly  fear  and  quake."  Not  to 
such  are  ye  come.  For  though  God  still  uses  the  ministra- 
tions of  angels,  and  ye  are  come  to  them,  and  they  are  all 
ministering  spirits  sent  forth  to  minister  to  you  who  shall 
be  hei"rs  of  salvation  ;  it  is  not  in  fearful  exercises  of  their 
powers,  as  often  to  the  Old  Testament  church  :  their  minis- 
trations are  unseen,  but  effectual  and  comforting  to  his 
people.     See  remarks  on  Chap.  i.  14. 

Before  we  proceed  to  other  points,  let  us  be  sure  of  our 
geography.  Can  it  be  possible,  that  the  Apostle  is  speaking 
on  the  one  hand,  of  the  Sinai  church  and  covenant;  and  on 
the  other  hand,  of  heaven  ?  Has  he  lost  his  logic  ?  Or  is 
he  not  laboring  to  draw  the  Hebrews  out  in  determined 
steadfastness,  in  view  of  the  trials  before  them  here  in  the 
New  Testament  dispensation  ?  I  cannot  persuade  myself  into 
the  belief,  that  farther  argument  is  necessary.  Surely,  the 
precise  things  he  is  here  contrasting,  are  the  two  dispensations 
in  their  characteristic  features;  their  respective  advantages 
and  disadvantages.  Those  of  the  Old  Testament  have  been 
stated  on  v. v.  18-21,  contrasted  with  which,  are  v. v.  22-24. 
Verse  22  contains  three  points,  already  noticed.  The  other 
two  present  six  or  seven.  Continuing  the  numbers,  we 
proceed. 

4,  We  are  come,  v.  23,  "  to  the  General  Assembly,  and 
Church  of  the  first  born,  which  are  written  in  heaven."  The 
word  thus  translated,  signifies  a  general  meeting  of  the  entire 
people.  In  political  movements,  Ave  have  a  phrase  very 
expressive  of  the  idea — a  mass-meeting :  where  an  entire 
people  are  assembled  for  business.  The  more  common,  and 
perhaps  correct  opinion,  is,  that  this  is  but  another  name 
40  * 


474  COMMENTARY    ON    THE 

for  church ;  both  words  meaning  the  same  thing.  Church 
has,  however,  more  especial  reference  to  the  vocation  and 
organization  of  the  mass,  inclusive,  indeed,  of  the  mass 
itself  Tiie  i)hrase  first  horn  is  vague  in  English — it  might 
refer  to  the  caller,  and  ruler  of  the  church — the  First 
born  of  many  brethren — the  Saviour.  It  is,  however, 
in  the  plural — the  first  born  persons.  Then  it  may  be  con- 
nected with  the  general  assembly  of  the  first  born  ;  and  the 
church  of  the  first  born,  or  with  both.  The  latter,  I  take 
to  be  the  sense. 

First  horn,  in  Hebrew  phraseology,  means  the  more  hon- 
orable ;  the  first  born  sou  had  a  double  portion  of  the  in- 
heritance, and  the  ruling  power  in  the  tribe.  But  I  for- 
bear— see  on  i.  6.  The  General  Assembly  of  the  first  born 
children :  and  the  church  of  the  first  born  children  ;  these 
are  both  included,  and  compose  the  one  body  of  God's  re- 
deemed. In  the  highest  sense,  the  elect  of  God ;  the  whole 
body  of  those  whose  sins  he  took  away  by  the  sacrifice  of 
himself — that  Lamb  of  God,  "  of  whom  the  whole  family 
in  heaven  and  earth  is  named."  This  the  only  true  catholic 
or  universal  church.  No  visible  body  of  Christian  pro- 
fessors ever  was,  or  ever  will  be  on  earth  before  the  millen- 
nium, catholic.  Of  this  general  assembly  and  church  of  first- 
begotten  ones — persons  pre-eminent,  it  is  further  said,  they 
"  are  written  or  registered  in  heaven."  Reference  is  had  to 
Num.  iii.  where  Moses  is  ordered  to  make  a  register  of  all 
the  male  population  ;  from  which  that  book  takes  its  name 
— Numbers.  And,  Luke  x.  20,  "  rejoice  rather  that  your 
names  are  written  in  heaven."  And  into  heaven  they  only 
shall  enter,  "  whose  names  are  written  in  the  Lamb's  book 
of  life."  In  these  and  other  similar  passages,  is  set  forth 
the  idea  of  God's  perfect  knowledge  of  his  elect.  He  needs 
no  register;  infinite  knowledge  sees  them  at  all  times  and 
under  all  circumstances :  and  this  is  the  thought  presented 


EPISTLE   TO   THE    HEBREWS.  475 

in  the  expression  written  in  heaven.  To  this  church  we  are 
come,  in  all  the  exercises  of  sacred,  spiritual  Avorship ;  our 
spirits  hold  communion  with  the  myriads  of  angels  and 
with  the  distinguished  first  begotten :  not  with  slavish  fear 
as  in  the  presence  of  a  burning  mountain ;  but  in  sweet 
accord,  in  harmony  and  love ;  in  holy  freedom  and  bold- 
ness of  access  as  to  a  kind  Father.     For, 

5.  We  are  come  "  to  God  the  Judge  of  all."  Judge  is 
here  taken  in  the  general  sense  of  governor,  presiding  mag- 
istrate ;  and  not  in  its  strict  and  limited  sense  of  presiding 
court  officer  to  pass  sentence  according  to  law.  Thus  we 
have  a  book  of  Judges — who  judged  Israel — administered 
the  government,  like  Samuel,  who  was  the  last  of  that 
class.  Our  method  of  approach,  and  submission  to  God  is 
very  clearly  different  from  theirs  under  Moses'  law.  The 
clearer  light,  the  fuller  development  of  the  gospel  scheme, 
make  a  vast  difference  in  our  approach :  and  we  can  think 
of  him  as  a  Judge  without  terror,  knowing  full  well  that  he 
is  reconciled  in  fact  by  the  blood  of  atonement ;  and  conse- 
quently his  judicial  decisions  are  always  in  favor  of  his 
chosen.  The  want  of  sensible  evidence  of  the  divine  pres- 
ence in  our  worship  is  nothing,  as  against  the  fact  that  God 
is  with  us :  for  this  contradistinguishes  us  from  them. 
Their  dreadful  display  of  that  presence  at  Sinai,  is  an  evi- 
dence of  its  inferiority,  and  of  the  superiority  of  the  New 
Testament  worship,  which  is  spiritual  and  involves  a  felt, 
practical  reality  of  that  presence.  Thus  we  are  come  to 
God,  who  is  now  and  will  be  in  the  great  day  our  Judge ; 
our  intercourse  and  communion  with  him  is  real  and  abun- 
dant and  heartfelt ;  though  not  addressed  to  our  bodily 
sight  or  hearing,  as  to  theirs. 

6.  We  are  come,  in  the  same  sense,  "  to  the  spirits  of  just 
men  made  perfect."  "  I'll  be  often  with  you,  when  you  won't 
know  it,"  said  one  of  these  spirits  to  the  writer  when  it  was 


476  COMMENTARY   ON   THE 

just  on  the  eve  of  departure  fi'om  the  body;  and  added: 
"  Are  they  not  all  ministering  spirits  sent  forth  to  minister  to 
them  who  shall  be  heirs  of  salvation?"  That  the  souls  of 
the  redeemed,  being  separated  from  the  body,  should  bj  em- 
ployed as  the  angels  are,  ministering  to  the  living  saints,  is  in 
itself  so  reasonable,  that  I  should  entertain  the  sentiment,  if 
the  Bible  were  silent  on  the  subject :  not  however  as  a  matter 
of  faith,  properly  so  called,  but  as  an  opinion — a  pleasing 
notion.  The  general  prevalence  of  ghost  stories,  the  popular 
belief  on  this  subject  so  extensively  prevalent,  must  have 
some  foundation  in  truth.  Superstition  itself  is  but  a  per- 
version of  truth.  If  utterly  inconsistent  with  reason, 
superstitious  notions  could  not  control  men  as  they  often 
do.  It  is  their  consistency  with  reason,  which  gives 
them  their  power.  I  can  see  nothing  unreasonable  in  the 
conception,  that  the  souls  of  dead  believers  are  employed, 
like  the  angels  of  glory,  as  messengers  of  mercy  to  living 
saints.  It  may  be  objected  to  this,  (1.)  that  we  have  no 
knowledge  of  it.  Answer  (a),  we  have  no  knowledge  of 
angelic  ministrations ;  and  yet  the  Bible  affirms  them  as 
realities,  (i)  We  have  no  knowledge  of  our  soul's  activity 
when  we  are  asleep ;  but  do  you  believe  the  soul  is  then  in- 
active? (c)  We  have  no  knowledge  now,  of  ninety-nine 
liundredths  of  our  soul's  activities  during  our  waking  mo- 
ments, are  they  therefore  repudiated  as  nonentities  ?  Ah  ! 
the  judgment  day  will  show,  that  facts  and  man's  know- 
ledge of  them  are  often  very  different,  (d)  We  often  come 
very  near  to  actual  knowledge  of  such  intercourse.  What 
are  dreams,  but  the  imperfect  memories  of  our  mental  ac- 
tivities, in  the  brief  moment,  when  we  are  just  awaking  to 
consciousness  out  of  sound  sleep?  The  train  of  our  thought 
courses  along  with  lightning  speed,  and  in  the  moment  of  its 
interruption,  when  it  is  being  hitched  on  again  to  the  slug- 
gish bodily  machine,  we  seize  upon  a  part  of  the  careering 


EPISTLE   TO   THE    HEBREWS.  477 

train  and  retain  a  few  broken  fragments.  A  dream  has 
one  of  two  characteristics ;  "  it  cometh  from  a  multitude  of 
business  ;"  or  from  physical  excitation  from  without,  some 
disturbance  of  the  nervous  system.  There  is  a  third  class 
moreover,  which  I  never  could  reduce  to  either  of  the 
former;  and  of  which  I  can  give  no  other  rational  account, 
but  by  reference  to  the  intervention  of  spirits  of  the  de- 
parted. They  are  so  distinct  in  their  conceptions ;  so  ani- 
mated and  life  like  in  their  feelings  ;  so  consoling,  soothing, 
and  lingering  in  their  influences,  that  I  can  find  no  ex- 
planation for  them,  but  the  language  of  our  text — "  we  are 
come  to  the  spirits  of  just  men  made  perfect." 

(2.)  A  second  objection  to  this  doctrine,  is,  how  can  these 
things  be  ?  How  can  spirits,  disembodied,  hold  conscious 
intercourse  with  spirits  still  in  the  body  ?  Answer  (a)  I 
do  not  know ;  any  more  than  I  know  how  spirits  in  different 
bodies  here,  hold  intercourse  with  each  other.  Your  soul 
and  mine  communicate  with  each  other ;  can  you  tell  how  ? 
Can  you  explain  the  mode  of  your  soul's  ingress  into  my 
body;  and  when  in  there,  how  it  communes  with  mine;  or, 
vice  versa — how  my  soul  passes  in  through  your  eye,  ear,  and 
confers  with  yours  ?  If  no  man  pretends  to  knowledge  here, 
how  unreasonable  to  make  this  ignorance  an  objection,  (b) 
Apply  this  to  our  intercourse  with  the  angels — how  do  they 
minister,  encamped  round  about  us,  as  we  know  they  are, 
to  our  protection,  safety,  comfort,  and  we  have  no  conscious 
knowledge  of  it?  or,  (c)  How  do  angels  know  each  other, 
and  confer  between  themselves  ?  How  do  they  know  God's 
commands,  and  obey  them  ?  Or,  (cZ)  How  do  the  souls  in 
glory  recognize  each  other,  and  confer  about  the  things  of 
earth  and  time?  How  do  they  know  Jesus?  How  do  they 
receive  thoughts  from  God,  and  pour  out  their  hearts  before 
him  there  ?     Or  even  here  ? 

Plainly  then,  difficulties  as  to  the  mode  of  cognition,  and 


478  COMMENTARY   ON   THE 

of  coming  to  a  knowledge  of  spirits  of  the  just,  are  no 
counter  proof;  or  then,  intercourse  must  be  denied  every 
where.  How  did  he  open  thine  eyes  ?  I  know  not,  nor  do 
I  care.     Here  is  the  fact — I  was  blind  ;  now  I  see. 

7.  Of  just  persons  perfected.  We  must  again  refer  you  to 
our  comment  on  ii.  10 ;  and  also  on  xi.  40  for  the  meaning  of 
this  word — made  perfect — completed.  Believers,  under  the 
Old  Testament,  were  not  finished,  completed ;  the  sacrifice 
of  Christ  was  not  actually  offered  up  until  he  said — It  is 
finished.  But  when  the  sacrifices  all,  from  Abel's  to  Cal- 
vary, centred  in  the  last,  and  he  said,  it  is  perfected,  the  old 
believers  and  the  new,  all  were  completely  secured.  It  re- 
fers not  to  their  personal  character  or  to  ours ;  to  their  regen- 
eration, faith,  repentance,  sanctification  ;  or  to  ours  ;  but  to 
the  simple  grand  fact,  that  the  price  of  redemption,  which, 
in  the  covenant  of  grace.  He  pledged  himself  to  pay — this 
whole  price  is  paid:  the  church's  redemption  is  perfected. 

8.  We  cannot  withhold  the  practical  remark.  How  pleas- 
ing the  thought,  that  our  beloved  friends,  who  enjoy  in 
glory  the  benefits  of  the  completed  atonement,  are  per- 
mitted to  visit  us  whilst  we  still  linger  in  the  vale  below? 
In  how  many  ways  do  they  snatch  us  from  temptation,  do 
they  whisper  to  our  spirits,  this  is  the  way  we  travelled — it 
leads  to  the  heavenly  home.  How  sweet  the  thought,  that 
our  dear  departed  ones,  stand  by  the  dying  couch  and  wit- 
ness our  last  struggle,  and  strengthen  us  against  tempta- 
tion :  and  the  moment  of  our  release ;  oh,  with  what  glad 
emotions  do  our  freed  spirits,  now  in  open  recognition  of 
their  presence,  embrace  them,  and  with  them  wing  their 
way  to  the  heavenly  glory?  Who,  oh,  who,  among  the 
countless  throng — "the  thousand  thousands  that  minister 
unto  our  blessed  Jesus,  where  he  sits  in  the  right  hand  of 
the  throne" — Oh,  who,  among  the  ton  thousand  times  ten 
thousand  that  stand  before  him,  who  so  likely  to  desire  and 


EPISTLE   TO   THE   HEBEEWS.  479 

expect  the  embassage  to  our  dying  couch — Avho  so  likely  to 
obtain  it,  as  those  who  with  us,  have  fought  the  good  fight 
of  faith,  and  finished  their  course  with  joy  :  and,  who  have 
but  recently  traveled  the  road  to  glory  and  to  God?  Oh, 
yes ;  we  are  come  now  to  the  spirits  of  the  just  made  per- 
fect :  they  now  minister  to  us ;  and  await  us  at  the  gates  of 
death. 

9.  "  And  to  Jesus,  the  Mediator  of  the  new  covenant." 
In  the  general  force  of  the  word,  Moses  was  a  mediator : 
he  stood  between  God  and  the  people ;  communicated  God's 
commands  to  them,  and  their  acceptance  of  the  covenant 
proposed  to  God.  See  Gal.  iii.  19,  But  in  a  far  higher 
sense,  is  Jesus  the  Mediator.  He  stands  and  ministers  in 
the  highest,  and  most  important  services;  as  Prophet,  Priest, 
and  King,  he  leads  the  church  to  all  saving  knowledge ; 
for  the  testimony  of  Jesus  is  the  Spirit  of  prophecy.  All 
that  we  know  about  salvation,  comes  to  us  through  him. 
He  fulfilled  all  righteousness,  and  as  our  Surety,  endured 
for  us  the  full  penalty  of  the  law,  until  he  could  say  with 
truth.  It  is  completed.  And  He  only,  by  his  Holy  Spirit,  sub- 
dues us  unto  himself,  and  he  reigns  in  and  rules  over  and 
defends  us.  Now,  the  point  affirmed  here,  is,  that  we  are 
come  to  Jesus,  the  healer,  as  to  a  Mediator.  But,  it  may 
occur — to  every  reader  who  thinks,  it  doth  occur,  did  not  the 
Old  Testament  church  come  to  God  in  the  faith  of  this  same 
Messiah  ;  where,  then,  is  the  difference?  I  answer  in  a  sim- 
ilar sense,  as  I  have  just  used  the  word  church, — calling  it 
the  Old  Testament  church ;  though  there  are  not  two 
churches,  but  one  only,  which  he  hath  redeemed  with  his 
own  blood.  They  of  old  came  unto  God,  through  the  same 
Mediator ;  but  under  very  different  circumstances.  We 
have  seen,  that  it  was  God  in  the  second  person,  that 
delivered  the  law  on  Sinai,  amid  the  flame,  and  the  smoke, 
and  the  darkness,  and  that  fearful  sound  of  the  trumpet, 


480  COMMENTARY    ON    THE 

before  which  awful  displays,  the  souls  of  three  millions  of 
people  did  quake  and  tremble.  And  at  the  sound  of  the 
same  voice  and  the  same  trumpet,  in  the  great  day  of  God 
Almighty,  the  hearts  of  all  the  living  and  all  the  dead, 
from  Abel,  until  that  same  day,  shall  quake  and  tremble, 
and  come  to  the  Judge  of  the  living  and  the  dead.  But, 
oh  !  with  what  different  emotions  ! — "  Some  to  everlasting 
life,  and  some  to  shame  and  everlasting  contempt." 

Now,  it  is  in  the  former  sense  we  are  come  to  him — as 
"the  Mediator  of  the  new  covenant" — as  the  finished  Me- 
diator, who  has  completed  his  work  and  entered  into  his 
rest,  and  consecrated  a  sabbatismos  for  his  called,  and  sanc- 
tified, and  saved  church. 

V.  24.  "  And  to  the  blood  of  sprinkling,  that  speaketh 
better  things  than  that  of  Abel."     Note, 

1.  Universally  is  it  agreed,  that  this  blood  of  sprinkling, 
is  Christ's  own  blood,  shed  for  many  for  the  remission  of 
sins.  There  is  manifest  reference,  first  in  chronological 
order,  to  the  blood  of  the  paschal  lamb :  its  sprinkling  on 
the  lintel  and  door  posts,  was  a  sign,  and  restrained  the 
sword  of  the  Angel  of  death  in  the  fearful  night  of  Egypt's 
sorrows.  The  next  reference  is  to  the  sprinkling  of  the 
book  and  the  people.  See  on  ix.  19,  etc.  Another  is  to  the 
language  of  Isa.  lii.  15 — "so  shall  he  sprinkle  many  na- 
tions." And,  concerning  the  restoration  of  Israel  to  his 
"own  land"  in  days  to  us  yet  future,  he  says,  "Then  will 
I  sprinkle  clean  water  upon  you  and  ye  shall  be  clean,"  etc. 
Ezek.  xxxvi.  25,  etc. 

2.  This  sprinkling  hath  a  tongue,  and  speaks  a  very  in- 
telligible language.  It  bears  upon  the  one  grand  })oiiit  dis- 
cussed in  chap.  ii.  10,  "the  niaking  of  the  Captain  of  our 
salvation  perfect  through  sufferings." 

3.  This  intelligible  language  is  i)laoc<l  in  comparison  with 
Abel's  sacrifice,  or  his  own  blood  ;  and  has  the  preference. 


EPISTLE    TO   THE    HEBREWS.  481 

It  speaketh  better  things.  In  the  close  of  chap.  xi.  we  are 
told,  that  God  had  some  better  things  in  store  for  the  church 
under  the  New  Testament,  better  than  under  the  Old.  Now 
tliis  better  thing,  is  not  a  sacrifice  differing  in  its  nature  and 
moi'al  and  legal  substance  from  those  of  paradise,  or  of 
Abel  at  the  first  sabbatic  public  worship  recorded.  Adam's, 
and  Abel's,  and  Enoch's,  and  Noah's,  and  Abraham's  sacri- 
fices of  living  animals,  slain  and  burnt  on  the  altar,  all 
meant  one  thing :  and  that  one  thing  was  identical  with  that 
of  Christ  on  the  cross.  In  what  respect  then  did  they  all 
fall  short,  so  that  some  better  things  are  required  ?  Thir- 
teen times  in  this  epistle,  does  the  author  use  this  compara- 
tive word ;  and  always  in  reference  to  the  superiority  of 
Christ's  sacrifice.  Not  by  way  of  contrast,  as  if  the  others 
meant  a  diflferent  thing  from  His ;  but  always  and  only,  in 
regard  to  the  degree  of  security  suggested  to  the  minds  of 
the  worshippers,  arising  from  the  fact,  that  to  them  of  old, 
the  sacrifice  typified,  was  yet  in  the  dim  future.  It  was  not 
a  thing  embodied  in  actual  fact ;  and  never  was,  until  he 
bowed  his  head  and  said,  "  It  is  finished."  This  is  the  point 
of  contrast.  If  the  reader  has  any  doubt,  let  him  take  his 
reference  Bible  and  examine  the  thirteen  cases :  then,  if  he 
agrees  in  this,  he  will  also  agree,  that  the  sacrifice  or  sprink- 
ling, speaking  better  things  than  that  of  Abel — means,  not 
than  Abel's  own  blood  ;  but  than  the  blood  of  his  sacrifice ; 
which,  we  have  seen,  pointed  to  Christ. 

4.  This  will  appear  more  decidedly,  by  inquiry  after  the 
meaning,  if  it  be  referred  to  the  blood  of  Abel  himself — 
"  the  voice  of  thy  brother's  blood  crieth  unto  me  from  the 
ground."  i^or  what  did  it  cry?  For  vengeance,  most  as- 
suredly— for  justice?  But  is  justice  the  better  thing  that 
God  had  provided  for  the  New  Testament  church,  that  the 
Old  might  be  perfected  ?  xi.  40.  Can  you  raise  the  ques- 
tion of  good,  better,  best,  between  justice  on  the  one  hand 

41 


482  COMMENTARY   ON   THE 

and  the  perfection  of  a  sacrifice  on  the  other?  Can  you 
compare  directly,  unlike  quantities  ?  It  is  the  degree  of  ex- 
cellence in  the  sacrifices — in  the  blood  of  sprinkling  and  its 
efficacy  and  practical  utility,  that  is  inquired  after :  not  at 
all  does  he  inquire  whether  Christ's  sprinkling  speaks  better 
things  than  the  blood  of  murdered  Abel. 

On  this  much  mooted  point,  I  have  been  a  good  deal  ex- 
ercised, because  it  pains  me  to  be  obliged  to  differ  from  Dr. 
Mason — a  thing  that  has  very  rarely  occurred.  He  held 
once  the  interpretation  here  advocated  ;  but  states  that  he 
had  been  constrained  to  adopt  the  sentiment,  that  it  is 
Abel's  own  blood  which  is  here  meant,  and  in  this  he 
adopted  Owen's  exposition. 

V.v.  25-29.  We  have  here,  I.  An  earnest  dehortation 
from  apostasy.  II.  An  argument  in  support  of  the  same — 
v.v.  25-27.  III.  An  inference,  shutting  us  up  to  the  neces- 
sity of  obtaiuing  gx-ace  to  support  us.  IV.  Closing  with  an 
appeal  for  warning,  to  the  jealousy  and  the  justice  of  God. 

I.  An  earnest  dehortation.  "  See  that  ye  refuse  not  him 
that  speaketh  :"  Take  heed  how  ye  hear.  Not  every  speaker 
is  worthy  to  be  heard.  Why  should  I  listen  to  a  man  bab- 
bling nonsense ;  even  if  he  profess  to  do  it  in  the  name  of  the 
Lord  ?  The  matter  of  the  message  must  be  looked  into. 
"  It  pleased  God  by  the  foolishness  of  i)reaching  to  save 
them  that  believe."  Hence,  it  seems  to  be  inferred  by  some, 
that  it  is  not  necessary  to  speak  sense,  in  order  to  the  salva- 
tion of  men.  But  the  foolishness  of  God — that  is.  His  wis- 
dom revealed  in  the  gospel,  which  the  world  calls  foolish- 
ness,— is  wiser  than  men  ;  and  the  proclamation  of  his 
blessed  gospel  which  the  world  calls  the  foolishness  of 
preaching,  is  tlic  great  instrumentality  for  the  conversion 
of  sinners.  Nor  are  we  to  disregard  the  messenger  wholly; 
yet  is  it  our  duty  to  try  the  spirits  whether  they  be  of  God. 
It  is  the  truth  believed  that  saves  the  soul :  the  truth  re- 


EPISTI.E    TO   THE    HEBREWS.  483 

jected  ruins  the  soul,  simply  because  it  leaves  all  its  sins 
upon  it ;  which  must  crush  it  down  to  endless  death. 

2.  But  the  term  refuses,  implies  more  than  a  negation. 
It  implies  a  knowledge  of  the  truth,  and  a  deliberate  action 
in  throwing  off.  Unbelief  has  a  positive  quality  ;  and  this 
constitutes  its  great  aggravation  as  the  damning  sin.  But, 
moreover,  the  wilful  refusal  to  hear  a  speaker,  includes, 
besides  the  sin  against  the  truth,  a  contempt  cast  upon  the 
speaker  himself.     It  is  a  personal  offence. 

3.  There  is  no  question  as  to  who  is  here  meant.  Christ 
speaks  to  us :  in  his  word  ;  in  his  works ;  in  his  law ;  in  his 
gospel ;  by  his  angel  messengers  of  Old ;  by  his  ambassadors 
now ;  by  the  whispers  of  his  spirit ;  by  the  terrors  of  his 
judgments. 

II.  The  argument  in  support  of  this  dehortation.  It  is 
in  a  form  with  which  we  are  familiar :  i.  e.,  from  the  less  to 
the  greater.  "  Foi',  if  they  escaped  not,  who  refused  him 
that  spake  on  earth,  much  more  shall  not  we  escajDe,  if  we 
turn  away  from  him  that  speaketh  from  heaven :  whose 
voice  then  shook  the  earth  :  but  now  he  hath  promised, 
saying.  Yet  once  more  I  shake  not  the  earth  only,  but  also 
heaven." 

The  logical  substance  is  the  same  as  we  have  had  on 
chap.  X.  28,  29.  If  those  who  rejected  the  ministrations 
by  Moses,  who  spake  on  earth,  despised  his  laws  and  con- 
temned his  person,  could  not  escape  the  punishment  due  to 
their  crimes :  much  more  impossible  will  it  be  for  us  to  escape, 
if  we  turn  away  from  the  Son  of  God,  who  speaketh  from 
heaven.  The  expression  tur7i  away,  is  stronger  than  the 
other — reject;  it  implies,  if  possible,  a  more  deliberate  move- 
ment,— who  turn  ourselves  aivay  from  ;  and  marks  very  dis- 
tinctly the  sin  of  apostasy. 

But  we  have  seen,  long  since,  that  the  dispensation  under 
the  Sinai  institutions  was  really  set  up,  and  ordered  by  the 


484  COMMENTARY    OX   THE 

Lord  our  Redeemer.  It  was  he  that  flamed  out  on  Siuai, 
amid  his  thousands  of  angels;  it  was  his  voice,  and  the  chmg 
of  his  trumpet,  that  shook  the  hearts  of  the  people,  and 
made  the  mountain  to  tremble.  But  he  tells  us,  by  the 
mouth  of  Haggai,  ii.  5 — nearly  a  thousand  years  afterward, 
— "  I  covenanted  with  you,  when  ye  came  out  of  Egypt,  so 
my  Spirit  remaineth  among  you ;  fear  ye  not.  For  thus 
saith  the  Lord  of  hosts ;  yet  once,  it  is  a  little  while,  and  I 
will  shake  the  heavens,  and  the  earth  and  the  sea,  and  the 
dry  land.  And  I  will  shake  all  nations,  and  the  desire  of 
all  nations  shall  come :"  From  this  our  Apostle  quotes, 
and  proceeds  to  prove  the  entire  change  of  the  whole  system 
of  worship  and  ordinances.     Note 

1.  The  Hebrew  people  only  were  at  once  affected  by  the 
Sinai  wonders  :  yet  they,  both  in  regard  to  the  civil  gov- 
ernment and  to  the  ecclesiastical.  Earth  and  heaven, 
in  prophetic  language,  very  commonly  mean,  civil  gov- 
ernment and  the  church  :  and  Haggai  is  here  prophesying. 
But 

2.  This  shaking  spoken  of  by  the  prophet,  regards  not 
the  literal  earth — the  trembling  mountain  ;  but  the  civil 
and  the  ecclesiastical — the  symbolic  earth  and  heaven. 
Yea,  it  is  to  be  such  a  shaking  as  shall  reach  all  nations,  in 
all  their  interests — the  sea,  and  the  dry  land  :  a  universal 
revolution  shall  follow  ;  for  the  Desire  of  all  nations  shall 
come. 

3.  This  shaking  plainly  intimates  the  movable  nature 
and  condition  of  the  shaken  things,  as  things  that  are  made, 
i.  e.,  by  human  hands  and  minds — as  the  contrary  of  that 
house  not  made  with  hands,  which  is  to  remain.  Thus  your 
own  prophet,  more  than  live  hundred  and  fifty  years  ago, 
predicted  the  removal  of  the  entire  system  of  civil  and  ec- 
clesiastical ordinances,  in  order  that  the  glorious,  spiritual 
temple,  not  made  with  hands,  and  which  cannot  be  shaken, 


EPISTLE   TO   THE    HEBREWS.  485 

may  be  introduced  under  Prince  Messiah,  and  extended 
over  all  the  nations  of  the  earth. 

III.  An  inference,  urging  us  to  seek  the  grace  needful  to 
duty  in  the  incoming  glorious  and  immovable  kingdom. 
V.  28.  "  Wherefore,  we  receiving  a  kingdom,  which  cannot 
be  moved,  let  us  have  grace,  whereby  we  may  serve  God 
acceptably,  with  reverence  and  godly  fear."     Note 

1.  The  immovable  kingdom  is  the  church  of  God ;  of  it, 
Jesus  is  the  King  :  it  comprehends  all  his  people,  who,  by 
faith,  embrace  the  great  salvation.  Having  become  mem- 
bers of  this  great  spiritual  commonwealth,  our  first  business 
is  to  look  after  the  attributes  and  qualities  indispensable  to 
fit  us  for  the  duties  of  citizenship. 

2.  These  duties  are  comprehended  in  the  verb  may  serve 
God  acceptably.  Very  various  are  the  services  required  in 
the  service  of  this  King.  These  are  private,  belonging  to 
every  citizen  ;  and  public  and  official.  They  call  for  hard 
service — severe  labors  of  patient  endurance ;  and  also  active 
exertion.  Hence,  infinite  variety  of  gracious  qualifications. 
Of  these 

3.  Let  us  have,  implies  two  things — let  us  procure,  and 
let  us  hold  fast  or  keep.  The  acquirement  of  gracious 
qualifications  is  to  be  eflfected  by  application  to  the  source 
of  supply — Go  to  those  that  sell,  and  buy  for  yourselves — 
"  Come,  buy  wine  and  milk  without  money  and  without 
price."  The  holding  fast  of  what  we  have,  is  effected  only 
by  the  constant  use.     Occupy  till  I  come. 

4.  The  characteristics  of  the  service — the  manner.  Two 
are  mentioned.  With  reverence — bashfulness,  self-distrust 
— humility.  God  knoweth  the  proud  afar  off*:  he  resistetli 
the  proud,  but  giveth  grace  to  the  humble. — godly  fear — 
piety.     We  have  had  this  in  chap.  v.  7 — which  see. 

IV.  This  exhortation  is  sustained  by  a  reference  to  the 
holy  jealousy  of  the  Lord.  V.  29.  "  For  our  God  is  a  consum- 
41* 


486  THE   EPISTLE  TO  THE   HEBREWS. 

ing  fire."  This  is  quoted  from  Deut.  iv.  24.  "  For  the  Lord 
thy  God  is  a  consuming  fire,  even  a  jealous  God :"  And  it  is 
there  given  as  a  reason  of  caution  against  the  sin  of  idolatry. 
"  Take  heed  unto  yourselves,  lest  ye  forget  the  covenant  of 
the  Lord  your  God — for  thy  God  is  a  consuming  fire — a 
jealous  God." 

How  beautifully  all  this  falls  into  line  with  the  grand 
design  of  the  epistle !  God  is  just,  and  holy,  and  jealous 
over  the  waning  aflTections  of  his  own  beloved  children,  let 
us,  therefore,  hold  fast  the  profession  of  our  faith,  for  he  is 
faithful  that  promised. 


CHAPTER    XIII. 

Verses  1-7.  From  the  solemn  warning  and  admonitioa  to 
faithfulness,  in  view  of  the  great  change  now  in  progress, 
our  Apostle  passes  on  to  the  prime  social  duties  and  cha- 
racteristics of  Christianity,  This  is  the  only  religion  known 
to  man,  which  sums  up  all  its  practical  substance  in  one 
word — "  Love  is  the  fulfilling  of  the  law."  This  principle 
of  communicative  goodness — Charity,  must  have  an  object. 
It  is  ever  active,  and  its  outgrowth  varies  in  character  with 
its  object.  As  love  to  God  is  the  sum  of  religious  duties ; 
so  love  to  man  comprehends  all  social  duties.  Assuming 
its  existence  in  the  bosoms  of  the  Hebrew  Christians,  he 
first,  enjoins  its  continuance ;  v.  1. 

Secondly,  he  divides  it  into  two  classes,  by  its  objects — 
viz.,  hospitality  in  regard  to  strangers ;  v.  2 :  and  benevo- 
lence and  sympathy  for  the  body  of  Christians  in  afflic- 
tions :  V.  3. 

In  V.  1  we  have  a  command  for  the  continuous  exercise  of 
Love  to  the  brethren.  "  Let  Philadelphia,  (brotherly  love) 
continue."  This,  as  just  stated,  implies  its  existence.  Where 
there  is  no  love  to  the  brethren  of  the  household,  there  is  no 
love  to  the  head  of  the  house.  All  true  believers  have  the 
love  of  God  shed  abroad  in  their  hearts  ;  and  he  that  loveth 
him  that  begat,  loveth  him  also  that  is  begotten  of  him. 
If  a  man  say  I  love  God,  and  yet  hateth  his  brother,  he  is 
a  liar ;  for  the  thing  is  impossible.  Love  is  like  the  spirit- 
ual life  of  the  soul ;  if  it  cease  to  act  it  is  not.     The  con- 

487 


488  CX)MMENTARY   ON   THE 

tinuance  of  this  prime  grace  involves  its  perpetual  activity  ; 
yea,  its  continual  growth  :  for  it  is  under  the  law  of  pro- 
gress. Its  constant  activity  necessarily  ensures  its  advance- 
ment: and  thus  it  will  continue  for  ever.  "Charity  never 
faileth."  Its  origin  is  in  the  heart  of  God  and  thither  it 
ever  returns. 

2.  But  objectively,  it  analyzes  itself  according  to  its  re- 
lations, which  are  twofold — the  love  of  benevolence  and  the 
love  of  complacency.  This  takes  delight  in  the  brethren, 
because  of  their  moral  excellences — their  nearness  and 
likeness  to  the  family  of  the  faithful :  that  wishes  well  to 
all  and  labors  for  their  good. 

V.  2.  "  Be  not  forgetful  to  entertain  strangers ;"  hospi- 
tality, though  not  exclusively,  is  a  Christian  virtue.  It  has 
always  been  accounted,  even  among  the  heathen,  a  moral 
virtue  and  highly  praiseworthy.  But  much  more,  when  sanc- 
tified by  true  love,  it  becomes  a  grace.  It  grows  up  from  the 
perceived  and  appreciated  relation  of  a  universal  brother- 
hood. No  sooner  does  the  sanctified  heart  perceive,  that 
God  hath  made  of  one  blood  all  nations  of  men,  than  it 
yearns  for  the  welftire  of  all  and  works  for  their  eternal 
good.  Nor  is  such  labor  in  vain.  It  recoils  upon  itself 
in  the  rewards  of  a  good  conscience :  and  it  is  encour- 
aged by  the  fact,  that  in  the  exercise  of  hospitality  "  some 
have  entertained  angels  unawares."  Here  is  reference  to 
Abraham  and  Lot,  Gen.  xix.,  who  extended  hospitality  to 
apparently  strange  men,  who  were  yet  messengers — angels 
of  God. 

The  love  of  complacency  recognizes  a  nearer ;  a  more  in- 
timate relationship. 

V.  3.  "  Remember  them  that  are  in  bonds,  as  bound 
with  them :  and  them  which  suffer  adversity,  as  being 
yourselves  also  in  the  body."  Here  1.  The  word  for 
remember,  signifies  more  than  simply,  memory,  which   is 


EPISTLE   TO   THE    HEBREWS.  489 

largely  iuvoluntary.  Kee}^  in  mind — let  your  desires  for 
their  relief  coalesce  with  tender  sympathy  with  them  in 
their  imprisonment:  keep  up  a  fellow  feeling  for  them:  so 
that  you  share  in  their  sorrows,  and  relieve  them  of  half 
their  distress.  Thus  prayer  was  offered  for  Peter — prayer, 
that  broke  off*  his  fetters,  and  burst  open  the  iron  gate. 
"  Bear  ye  one  another's  burdens  and  so  fulfil  the  law  of 
Christ."  All  sympathy  springs  from  community  of  nature  ; 
and  is  called  into  action  by  similarity  of  circumstances. 
Hence,  one  reason  why  Christ  assumed  humanity :  other- 
wise he  could  not  have  been  a  sympathizing  High  Priest. 
Whilst  we  are  ourselves  in  the  body  and  liable  to  similar 
trials  and  sorrows,  with  others,  let  us  bear  their  burdens 
and  share  tlieir  triumphs. 

Thirdly,  Our  attention  is  called  to  two  of  the  strongest 
passions  of  our  nature,  whose  perversion  causes  most  of  the 
sorrows  to  which  flesh  is  heir :  the  sexual  appetite,  v.  4  and 
avarice,  v. v.  5,  6.  The  objects  of  desire  in  both  are,  in  their 
nature,  legitimate :  the  sin  and  the  ruin  result  from  unlaw- 
ful indulgence. 

V.  4.  "  Marriage  is  honorable  in  all,  and  the  bed  unde- 
filed :  but  whoremongers  and  adulterers,  God  will  judge." 
Two  remarks  expository  are  here  required.  1.  The  word 
to  be  supplied  may  be,  is,  as  our  translators  give  it :  this 
makes  the  sense  a  simple  affirmation  of  the  fact,  that  mar- 
riage is  honorable :  or  it  may  be  hortatory,  imperative. 
Let  it  he ;  as  in  Rom.  xii.  9.  "  Let  love  be  without  dissimu- 
lation." The  three  imperatives,  in  verses,  1,  2  and  3,  are 
fixed  in  the  form  of  expression.  So  is  it  in  the  7th  v.,  in 
the  9th,  the  13th,  the  15th,  16th,  17th,  18th  ;  and  these 
create  a  high  presumption,  that  in  the  4th,  when  the  verb 
must  be  supplied,  it  should  also  be  in  the  imperative  mood  ; 
as  a  command  and  exhortation.  Protestant  commentators 
mostly  take  this  view :  and  probably  have  been  too  much 


490  COMMENTARY   OX   THE 

influenced  by  the  papistical  use  of  the  other  form,  "  Let 
marriage  be  honorable."  To  the  nine  instances,  above 
mentioned,  of  the  imperative  hortatory,  we  must,  in  honesty 
add  the  two  of  v.  5,  where  we  are  under  the  necessity  of 
supplying  the  substantive  verb,  in  the  imperative  form  ; 
"  Let  your  conversation  be  without  covetousness ;  and  he 
content,"  etc.  Here  are  eleven  instances  of  the  hortatory 
imperative :  the  two  of  v.  5,  being  precisely  similar  to  that 
of  V.  4 ;  and  yet  we  make  this  last  an  exception  by  using 
the  indicative,  "  Marriage  is  honorable."  Is  not  this  dis- 
honorable and  uncritical?  Is  there  any  just  reason  for  it? 
Can  we  avoid  in  any  way  whatever,  the  imperative  horta- 
tory in  v.  5  ?  Can  we  say,  "  your  conversation  is  without 
covetousness"  ?  Can  we  say,  "  you  are  content  with  such 
things  as  ye  have  ?  I  am  persuaded  we  ought  to  read  it, 
"Let  marriage  be  honorable" — i.  e.,  be  held,  reputed,  and 
accounted  honorable.  If  papists  can  make  any  capital  out 
of  it,  in  favor  of  celibacy  of  their  clergy,  let  them  have  it ; 
for  assuredly  this  horrible,  dishonorable  and  soul  destroy- 
ing and  sex  polluting  doctrine  of  theirs,  needs  ground  to 
stand  on.  But  how  this  avails  to  them,  I  cannot  see.  They 
are  commanded  and  exhorted  here  to  account  marriage 
honorable ;  how  do  they  this  ?  By  prohibiting  this  honora- 
ble relation  to  their  clergy !  Does  this  put  honor  on  it  ? 
or  disgrace  ?  If  their  clergy  are  a  debased,  libidinous,  im- 
moral, corrupt  set  of  men,  whose  contact  is  pollution,  then 
indeed  their  prohibition  from  matrimony  is  an  honor  to 
marriage.  On  what  other  hypothesis  they  can  gain  any- 
thing, is  not  easily  seen.  Let  them  make  marriage  a  sacra- 
ment and  prohibit  their  clergy  from  it ;  this  may  balance 
their  account  for  withholding  half  the  sacrament  of  the 
supper,  viz.,  the  wine  from  the  laity ;  but  how  it  honors 
marriage  it  would  take  a  Jesuit  to  explain. 

Our  Apostle,  in  1  Tim.  iv.  1,  3,  puts  the  seal  of  reproba- 


EPISTLE   TO   THE    HEBREWS.  491 

tion  upon  this  lust-born  heresy — "forbidding  to  marry." 
God,  knowing  what  corruptions  would  arise  in  Rome,  fore- 
warns the  church  in  both  these  places,  and  affirms  the  puri- 
fying influence  of  marriage  upon  social  man  ;  and  its  honor- 
able character,  to  all  lawfully  introduced  into  it :  and  this 
leads  to, 

The  2d  expository  remark ;  it  regards  this  expression, 
in  all.  It  cannot  mean  in  all  cases  of  actual  marriage ;  for 
many  are  unlawful  from  various  reasons  ;  incest,  pre-engage- 
ment,  ante-nuptial  pollution,  etc.  It  cannot  mean,  in  all 
persons  absolutely,  for  all  are  not,  and  never  can  be  united 
in  marriage.  It  cannot  mean  merely,  in  all  circumstances 
and  conditions,  for  many  are  disgraceful.  But  it  does 
mean,  that  marriages,  contracted  and  consummated  accord- 
ing to  the  law  of  God,  therein  made  and  provided,  among 
all  classes  and  orders,  and  conditions  of  men  and  women, 
are,  and  are  to  be  deemed  and  esteemed,  right  and  proper, 
praiseworthy  and  reputable.  In  short,  it  has  express  and 
specific  reference  to,  and  prohibits  the  doctrine  of  papistical 
celibacy.  Marriage  was  instituted  during  the  state  of  in- 
nocency  in  paradise ;  but  the  Romish  clergy  are  holier  and 
purer  than  Adam  and  Eve!  They  would  be  polluted  by 
obeying  God's  law  and  Adam's  example  !  But  they  are  not 
polluted  by  their  intimacy  with  the  thousand  brothels 
around  the  Vatican!  Alas!  the  nearer  the  Pope,  the  more 
dishonored  is  marriage,  the  deeper  the  damnation  of  sexual 
impurities,  the  more  crimson  the  dye  of  the  great  Babylo- 
nian harlot,  and  mother  of  abominations. 

But  the  marriage  which  is  urged  as  honorable,  is  based 
on  chastity,  and  honors  its  foundation — the  bed  undefiled — 
It  is  a  union  for  life,  and  is  a  most  effective  prophylactic 
against  all  the  impurities  prohibited  in  the  seventh  com- 
mandment. Corrupt  this  primitive  social  relation,  and  de- 
base it,  as  Rome  does,  and  you  uproot  society  :  destroy  it, 


492  COMMENTARY    OX   THE 

and  you  annihilate  the  race.  It  is  the  regulator  of  that 
deep  seated  passion,  without  whose  existence,  the  race  must 
run  out  very  shortly  ;  and  yet,  in  whose  abuse,  very  many  of 
human  woes  have  their  origin.  Curbed,  and  checked,  and 
regulated  by  the  laws  of  marriage  laid  down  in  the  word  of 
God,  this  sexual  feeling  works  only  good  to  man,  and  glory 
to  God :  but  unchecked  and  unregulated,  all  the  terrible 
ills  of  an  overgrown  and  brutal — yea,  worse  than  brutal 
population,  must  soon  sweep  over  and  depopulate  the 
earth. 

And  this  opens  the  door  to  our  exposition  of  the  fearful 
curse  that  follows — "but  whoremongers  and  adulterers  God 
will  judge."  These  terms  well  express  the  ideas.  The  for- 
mer points  out  sexual  impurities  between  unmarried  per- 
sons ;  the  latter  between  persons  one  or  both  in  the  married 
relation.  The  judging  here  is  unto  condemnation.  ISfan 
may  fail  of  justice  in  many  cases,  because  the  sins  are 
secret ;  but  God  knowcth  the  misdeeds  of  the  secret  cham- 
ber— and  will  expose  the  villainy  before  an  assembled 
universe.  One  practical  lesson  let  us  press.  The  relation 
of  marriage  is  honorable,  when  honorably  entered  into. 
This  requires  prudence,  chastity,  careful  study  of  the  scrip- 
tures in  the  premises — prayer  and  humble  trust  in  divine 
direction.  Let  christians,  having  such  relations  in  prospect, 
remember,  that  "  a  prudent  wife  is  from  the  Lord."  And 
let  them  remember,  that  a  reformed  rake — reformed  as  a 
condition  of  marriage,  makes  a  perilous  husband  ;  and  a 
subdued  Xauthii)pe,  a  poor  chance  for  a  good  wife.  Let 
them  marry,  but  only  "  in  the  Lord." 

V.v.  5,  6.  Here  the  other  strong  passion  is  discussed — 
"Let  your  conversation  be  without  covetousness  ;  and  be 
content  with  such  things  as  ye  have:  for  he  liatli  said,  I 
will  never  leave  thee,  nor  forsake  thee.  Bo  we  may  boldly 
say,  The  Lord  is  my  helper,  and  I  will  not  fear  what  man 


EPISTLE   TO   THE    HEBREWS.  493 

shall  do  uuto  me."  Here  is  a  sin  to  be  guarded  against ;  a 
duty  contrary  thereto  enjoined ;  encouragement  by  faith  in 
the  promised  protection  of  providence ;  and  the  higli  and 
calm  confidence  which  results  to  the  believer  who  thus  hon- 
ors God. 

1.  The  sin  to  be  avoided  is  covetousness — rather,  I  should 
call  it,  avarice — literally,  love  of  money — love  of  silver ; 
showing  that  then,  as  now  with  us,  silver  is  the  standard 
by  which  all  other  things  are  measured.  The  silver  dollar 
is  our  money  unit,  by  which  all  values — even  that  of  gold, 
are  measured.  Hence  it  is  generalized,  and  signifies  proper- 
ty at  large — goods  of  all  kinds — lands  and  houses,  carriages 
and  horses,  railroad  cars  and  ships,  and  all  the  riches  of 
trade  and  commerce.  But  now,  "  every  creature  of  God  is 
good,  and  to  be  used  with  thanksgiving."  Money  is  not  the 
root  of  all  evil,  to  which  Paul  refers  in  1  Tim.  vi.  5-11,  and 
which  he  traces  to  the  love  of  silver.  The  sin  lies  in 
making  gods  of  gold,  and  worshipping  at  the  shrine  of 
Mammon.  Hence,  in  Col.  iii.  5,  he  commands  us  to  mortify 
"  covetousness,  which  is  idolatry."  In  commanding  us  to 
be  without  covetousness — not  to  be  controlled  in  our  general 
conduct  by  the  love  of  riches,  he  really  prohibits  idolatry. 
This  is  the  prominent  sin  of  our  age  and  our  country ;  and 
we  suffer  immensely  in  consequence.  "  He  that  maketh 
haste  to  be  rich  shall  not  be  innocent;"  or,  as  in  the  margin, 
unpunished.  How  extensive  and  how  fearful  the  calamities 
of  the  country,  growing  out  of  this  eager  pursuit  of  riches, 
let  the  public  prints  testify.  Almost  the  entire  dark  cata- 
logue of  crimes,  can  be  traced  to  the  love  of  money — the 
impatience  of  men  to  become  rich. 

2.  The  countervailing  virtue  is  enjoined — "  be  content 
with  such  things  as  ye  have  " — with  things  present.  "  Suf- 
ficient unto  the  day  is  the  evil  therefor."  Sufficient  here, 
is  for  a  form  of  the  same  word ;  and  the  command  not  to  be 

42 


494  COMMENTARY   ON   THE 

careful,  over  anxious,  and  thus  torment  ourselves  about  the 
morrow,  illustrates  this  duty  of  contentment.  Not  that  it  is 
wrong  to  labor  and  toil  to  better  our  condition,  for  this  is 
always  our  duty ;  but  having  used  all  lawful  means  to  pro- 
vide for  ourselves,  and  those  dependent  on  us,  let  us  leave 
results  in  the  hands  of  God. 

3.  "  For  he  hath  said,"  may  refer  to  many  passages,  but 
more  especially  to  Joshua  i.  5,  where  the  Lord  declares, 
"I  will  not  fail  thee,  nor  forsake  thee."  And  Moses  com- 
mands him,  "  Be  strong,  and  of  a  good  courage."  And 
this  is, 

4.  The  high  and  calm  confidence  of  the  believer,  which 
emboldens  him  to  say,  the  Lord  is  my  helper.  "  I  was 
brought  low  and  he  helped  me."  There  is  a  sublime  grand- 
eur in  such  fiiith  as  this.  "  Though  He  slay  me,  yet  will 
I  trust  in  him."  Man's  wrath  He  will  restrain:  and  this 
faith  is  needed  in  times  of  persecution,  such  as  the  church  was 
passing  through,  and  such  as  these  Hebrew  believers  must 
soon  experience  in  all  its  bitterness.  Thus  he  nerves  them 
up  for  the  dread  conflict.  What  has  he  to  fear  who  fights 
the  good  fight  of  faith  under  the  banner  of  his  glorious  Cap- 
tain ?  "  The  Lord  is  my  Rock,  and  my  Foi'tress,  and  my 
Deliverer."  "  The  Lord  is  on  my  side  ;  I  will  not  fear :  what 
can  man  do  unto  me?  The  Lord  taketh  my  part  with 
them  that  help  me :  therefore  shall  I  see  my  desire  upon 
them  that  hate  me.  The  Lord  is  my  Strength  and  Song, 
and  is  become  my  salvation."  Ps.  cxviii.  6,  7,  14. 

V.v.  7,  8.  "  Remember  them  which  have  the  rule  over 
you,  who  have  spoken  unto  you  the  word  of  God  :  whose 
faith  follow,  considering  the  end  of  their  conversation: 
Jesus  Christ,  the  same  yesterday,  and  to-day,  and  for  ever." 
Having  dwelt  upon  the  moral  virtues  of  a  personal  charac- 
ter, the  Apostle  here  enters  upon  such  as  are  of  a  social 
nature — which  belong  to  the  relations  of  life.     The  form  of 


EPISTLE   TO   THE    HEBREWS.  495 

expression  as  already  noted  is  the  hortative  imperative. 
Let  us  mark  the  relations,  our  duties,  and  the  result. 

The  persons  referred  to,  and  whom  we  are  urged  not  to 
forget,  are  in  some  regards  our  superiors,  and  therefore  en- 
titled to  diligent  attention.  Human  affections  are  often 
unstable ;  and  the  heart  oblivious  of  obligations  and  even 
benefactions,  that  should  always  be  fresh  and  progressive  in 
their  influences  upon  us.  We  need  to  be  reminded  even  of 
the  Sabbath  day.  Old  friends  are  left  behind  in  the  distance, 
and  new  ones  supply  their  places.  Hence  this  exhortation, 
Remember.  The  objects  of  this  reminiscence  are  presented 
in  two  distinct  aspects.  1.  "  Which  have  the  rule  over 
you."  The  original  word  is  a  present  participle,  and  signifies 
simply  leading  persons,  who  go  before  and  show  us  the  way. 
It  is  used  at  times  to  designate  civil  rulers ;  but  manifestly 
here,  religious  teachers  and  governors.  And  the  command  to 
remember,  and  the  next  remark,  "  who  have  spoken" — im- 
ply teaching  leaders,  whose  time  of  service  has  passed,  and 
who  have  gone  to  their  rest.  We  have  this  official  designa- 
tion mentioned  in  Acts  xv.  22,  where  Judas  and  Silas  are 
called  "  chief  men  among  the  brethren  " — influential  men 
in  training,  instructing  and  governing.  The  other  designa- 
tion— "  who  have  spoken  unto  you  the  word  of  God," 
evinces  unequivocally,  that  the  main  reference  is  to  the  doc- 
trines taught.  They  are  urged  to  remember  and  esteem 
their  officers  very  highly,  mainly  for  their  work's  sake ;  not 
exclusive,  however,  of  their  excellent  faith  and  personal 
qualities.  Ruling  power  is  necessarily  implied  in  the  office 
of  teacher,  and  its  correlate  duty  is  obedience.  But  aptness 
to  teach,  which  requires  knowledge  of  the  matter  taught, 
finds  its  correlate  duty  in  an  attentive  ear. 

The  matter  taught — the  word  of  God — the  doctrine  of 
God ;  or  it  may  be  the  Logos,  or  personal  word — Christ 
Jesus  and  him  crucified.     But  the  sense  is  the  same,  for  the 


496  COMMENTARY    ON    THE 

Saviour  is  the  burden  of  all  their  teaching.  "  The  testimo- 
ny of  Jesus  is  the  spirit  of  prophecy."  And  this  he  pro- 
ceeds to  illustrate.  "  Whose  faith  follow."  Faith  here 
may  be  taken  objectively  for  the  matter  of  their  belief — the 
things  which  they  taught.  Or  it  may  be  taken  subjectively, 
for  the  grace  of  faith,  by  which  they  lived  to  the  glory  of 
God.  Both  meanings  are  true ;  and,  being  consistent,  may 
both  be  understood.  The  former  calls  for  treasuring  up  the 
doctrines  taught,  and  thus  expressing  their  reverential  re- 
gard for  their  teachers :  the  latter  requires  holding  the  truth 
in  righteousness — walking  in  the  ways  of  holiness,  and 
evincing  the  reality  of  their  faith  by  their  works.  Be  ye 
imitators  of  their  living  faith. 

But  in  order  to  this,  close  attention  must  be  given  to  its 
actual  operation — its  issue — its  outgo,  literally.  "  Consider- 
ing the  end  of  their  conversation."  Their  conversation — the 
sum  of  all  their  activities — their  entire  conduct;  as  this 
terra  always  signifies.  We  may  say,  their  life  is  directed 
always  and  everywhere  to  this  one  issue.  Begin  their  les- 
sons where  they  may ;  teach  how  and  what  they  may ; 
act  as  they  niay,  the  issue  or  exit  is  the  same :  the  winding 
up  of  all  is  the  same — "  Jesus  Christ  [and  him  crucified]  ; 
the  same  yesterday ;  and  to-day ;  and  for  ever."  Such  I 
take  to  be  the  sense  of  the  language.  The  form  indeed 
docs  not  place  it  in  opposition  with  the  end  or  exit :  for  that  is 
in  the  accusative :  and  this  is  a  nominative.  Still,  as  an  in- 
dependent sentence — "  Jesus  Christ  yesterday  and  to-day  the 
same ;  and  for  ever,"  it  tallies  exactly  with  the  preceding  end 
as  pointed  out  to  their  attention.  The  passage  thus  taken 
runs  ]iarallol  with  Rev.  i.  4.  "  He  who  is,  and  who  was,  and 
who  is  to  come,"  i.  e.,  Jehovah.  And  it  is  but  a  repetition 
of  the  idea  we  have  had  in  i.  12,  of  this  Epistle — "thou  art 
the  same,  and  thy  years  shall  not  fail."  The  unchangeable- 
ncss  of  Messiah — his  existence  in  all  preceding  ages ;  his 


EPISTLE   TO   THE    HEBEEWS.  497 

present  being,  and  his  sameness  in  eternal  ages — all  this  is 
included ;  and  all  this  collates  exactly  with  the  grand  dissua- 
sion of  the  Epistle  from  apostasy.  Moreover,  it  equally  suits 
the  subjoined  context,  which  contrasts  with  it,  the  fluctuations 
and  uncertainty  of  all  that  is  not  built  on  this  eternal  Rock. 

V.  9.  "  Be  not  carried  about  with  divei'S  and  strange 
doctrines ;  for  it  is  a  good  thing  that  the  heart  be  estab- 
lished with  grace,  not  with  meats,  which  have  not  profited 
them  that  have  been  occupied  therein." 

Stability  of  christian  character,  is  the  lesson  of  this  verse. 
It  is  assumed,  that  the  preceding,  central  point  of  all  teaching, 
and  all  practice,  Jesus  Christ,  and  him  crucified,  is  immovable 
as  the  great  Rock  in  a  weary  land.  By  consequence,  all 
true  believers  are  bound  to  be,  and  really  are,  settled  and 
stable  upon  this  foundation.  But  the  great  enemy  cannot 
rest  himself,  and  he  will  not  let  any  rest  whom  he  can  dis- 
turb and  distract :  hence,  novelties  in  doctrine  are  invented : 
new  theology  is  concocted  in  Satan's  seething  pot,  and 
served  up  to  a  perverse  taste,  that  palls  and  nauseates  this 
angels'  food.  Questions  about  meats  and  drinks,  and  cere- 
monies, and  forms,  and  robes,  and  bells,  and  surplices, 
and  perfumery,  and  incense,  and  washings,  and  grimaces, 
and  genuflections,  etc.,  etc.,  address  the  vain  vagaries  of 
empty  minds.  Then  false  philosophy,  hairsplitting  meta- 
physics, transcendental  flights  of  fancy  amuse,  pufl"  up,  and 
carry  away  the  ships,  which  lack  ballast,  compass,  helm 
and  anchor.  Against  all  these  phantasies,  we  are  here  sol- 
emnly warned. 

On  the  contrary,  it  is  good  to  be  firmly  anchored  in  the 
safe  harbor  of  truth,  that  has  outlived  a  thousand  genera- 
tions of  these  idle  fancies.  The  heart  filled  with  the  love 
of  Jesus,  cannot  be  tossed  to  and  fro,  like  a  ship  at  the 
mercy  of  the  bounding  billows.  He  who  rests  his  soul's  im- 
mortal interests  on  the  simple  doctrines  of  the  atonement,  jus- 

42* 


498  COMMENTARY   ON    THE 

tification,  sanctification  and  the  affiliated  truths,  abides  firm 
as  the  everlasting  hills :  Avhilst  the  profitless  dealers  in  fancy 
wares — the  restless  seekers  of  some  new  thing — some  star 
preaching,  is  like  the  troubled  sea,  which  cannot  rest, 
whose  waters  cast  forth  mire  and  dirt. 

In  V.  10  he  proceeds  to  show  that  Judaizing  teachers,  who 
look  back  after  the  types  and  shadows  of  the  old  economy, 
may  not  expect  to  enjoy  and  secure  the  sweet  consolations 
of  gospel  grace.  "  We  have  an  altar,  whereof  they  have  no 
right  to  eat,  which  serve  the  tabernacle."  Here  is  pressure 
upon  his  Hebrew  brethren,  to  constrain  them  who  have  not 
taken  sides,  to  come  out  at  once  for  God  and  his  Christ. 

The  sacrifices  of  flour,  fruits  and  flesh,  all  of  which  last 
are  to  be  seasoned  with  salt,  set  forth  and  represented  that 
only  true,  real  and  efficient  sacrifice,  which  our  great  High 
Priest  alone  could  ofier.  They  all,  from  Eden  to  Calvary, 
were  prophetic  and  promissory  of  that  one  ofiTering  for  sin, 
Avhich  IMessiah  only  could  offer  up  ;  and  which,  having  been 
offered  until  he  said,  "  It  is  finished,"  the  continuance  of  the 
promissory  typical  sacrifice,  is  the  exhibition  of  a  falsehood  : 
for  it  plainly  teaches,  that  the  substance — the  real,  atoning 
sacrifice,  is  yet  future :  and  thus  amounts  to  a  rejection  of 
our  High  Priest,  who  is  also  both  altar  and  sacrifice.  The 
reasoning  of  our  Apostle,  1  Cor.  xv.  1-15,  from  the  doctrine 
of  resurrection,  is  applicable  to  the  case  here.  To  deny  the 
resurrection,  is  to  deny  the  sacrificial  death  of  Christ,  and 
thus  to  reject  the  gospel.  So  also  with  the  Galatians,  he 
remonstrates  and  shows,  that  their  turning  back  after  the 
Levitical  services,  amounts  to  a  denial  of  the  Lord's  offer- 
ing— and  to  becoming  children  of  the  bond  woman  and  not 
of  the  free ;  to  resting  on  "  the  weak  and  beggarly  olcnieiits," 
to  holding  to  the  shadow,  and  neglecting  the  substance.  If 
you  still  cling  to  the  typical  priest  and  sacrifice,  what  is  it,  but 
to  say,  that  the  anti-typo  has  not  yet  come  ?     And  thus  you 


EPISTLE   TO   THE    HEBREWS.  499 

have  no  right  to,  and  can  have  no  enjoyment  of  the  rich 
festivities  of  our  altar.  The  joys  and  consolations  of  true 
religion,  are  only  theirs  who  do  put  their  trust  in  Jesus,  our 
Lord.  Such  is  the  condition  of  the  Jews  at  this  day.  They 
look  for  a  Messiah  to  come,  and  still  reject  the  actual  Mes- 
siah of  Abraham,  Moses  and  the  Prophets. 

In  verses  11  and  12,  he  gives  us  a  beautiful  argument 
in  support  of  this,  from  the  well  known  rule  of  Aaron's  sac- 
rifices. "For  the  bodies  of  these  beasts,  whose  blood  is 
brought  into  the  sanctuary  by  the  highpriest  for  sin,  are 
burned  without  the  camp."  Now  this  was  not  an  accident 
and  an  inadvertence.  It  was  so  ordered — Lev.  iv.  5-12, 
as  a  type  of  what  should  and  did  come  to  pass.  "  AVhere- 
fore,  Jesus  also,  that  he  might  sanctify  the  people  with  his 
own  blood,  suffered  without  the  gate."  In  the  tabernacle 
services,  although  the  fat,  the  kidneys,  etc.,  of  the  offering 
be  burned  upon  the  altar,  before  the  tent  of  the  congrega- 
tion, yet  shall  the  body  be  burned  without,  not  the  court 
only,  but  outside  of  the  camp ;  thus  showing,  that  the  effi- 
cacy of  the  sacrifice  is  to  extend  indefinitely  beyond  the 
bounds  of  the  Israelitish  people.  Then  follows  the  practical 
inference;  v.  13  "Let  us  go  forth,  therefore,  unto  him  with- 
out the  camp,  bearing  his  reproach."  How  beautifully 
logical  this  argument!  The  great  High  Priest,  offered  up 
the  true  atoning  sacrifice  without  the  gate,  as,  and  in  fulfil- 
ment of,  the  burning  of  the  Levitical  sacrifice  on  the  outer 
verge  of  the  Jewish  camp,  which  is  co-terminous  with 
the  Gentile  world.  The  people,  of  v.  12,  are  the  children  of 
God,  whether  of  Hebrew  or  heathen  origin.  "  Fur  he  is  our 
Peace,  who  hath  made  both  one,  and  hath  broken  down 
the  middle  wall  or  partition ;  Having  abolished  in  liis  flesh 
the  law  of  the  commandments." 

But  this  separation  cannot  take  place  without  feeling. 
Those  who  feel  the  obligation  to  come  out  and  be  separate, 


500  COMMENTARY   ON   THE 

must  part  from  many,  near  and  dear  by  nature's  ties  and 
social  intimacies  ;  and  parting  is  painful.  Those,  moreover, 
who  will  not  go  forth,  feel  aggrieved  at  being  forsaken,  and 
charge  the  separatists  with  apostasy  and  unfaithfulness  to 
Moses  and  to  God.  Hence  reproaches  and  persecutions. 
So  it  is  in  this  day.  A  Jew  embraces  Ciirist  and  goes  forth 
after  him,  instantly  the  maledictions  of  his  nearest  relations 
are  poured  upon  his  head.  The  father  that  begat,  and  even 
the  mother  that  brought  him  forth,  invoke  heaven's  wrath 
upon  him.  But  he  has  taken  his  cross,  and  persevere  he 
must ;  and  lo !  soon  he  finds  the  yoke  to  be  easy  and  the 
burden  to  be  light. 

Beautiful  as  is  the  reasoning,  and  strong  as  is  the  argu- 
ment, still  the  Apostle  supports  it  with  a  consideration 
drawn  from  the  law  of  necessity.  We  have  no  choice. 
Like  the  lepers  in  2  Kings  vii.  3-7,  our  choice  is  between 
death  by  starvation  where  we  are,  and  the  peril  of  death  by 
the  sword  if  we  go.  V.  14.  "  For  here  we  have  no  continuing 
city,  but  we  seek  one  to  come."  On  this  remark.  1.  A 
continuing  city  is  a  place  of  safety,  and  of  permanent  security 
and  enjoyment.  But  the  Hebrews'  beautiful  city,  and  the 
house  where  their  fathers  had  worshipped  for  a  thousand 
years,  must  soon  be  swept  from  the  earth ;  and  the 
entire  system  of  their  ritual  worship — pries^t,  altar  and 
sacrifices  must  pass  away  under  God's  judgments  on  the 
nation  for  their  crowning  sin,  wherein  they  said,  "  His  blood 
be  upon  us  and  upon  our  children."  Ichabod  is  written 
upon  it  all,  and  we  must  follow  the  Ark  and  tlie  true  tal>- 
ernacle,  or  perish  in  the  fires  of  God's  wrath. 

2.  The  city  about  to  come,  is  this  Ark  and  true  Tal)ernacle. 
Jesus,  who  suft'ered  without  the  gate  is  this  Ark,  and  Tal)- 
ernacle,  and  Altar,  and  Sacrifice,  and  Priest.  This  is  our 
continuing  city,  which  hath  foundations,  whose  maker  and 
builder  is  God. 


EPISTLE   TO   THE    HEBREWS.  501 

3.  All  these,  in  the  height  of  their  spiritual  reality,  lie 
before  the  conscience  smitten  sinner,  when  all  refug'es  of 
lies  fail  him,  and  he  hears  overhead  the  thunderings  of 
Sinai ;  when  he  sees  the  lurid  flashes  of  divine  wrath ;  be- 
hind him  the  roaring  Avhirlwinds  and  the  howling  tempest, 
and  before  him  a  gaping  hell.  But  all  these  do  not  avail 
to  prevent  the  believing  sinner  from  hearing  the  exhorta- 
tion, "  Let  us  go  forth  therefore  unto  him  without  the  camp, 
bearing  his  reproach." 

V.  15.  "  By  him  therefore  let  us  offer  the  sacrifice  of 
praise  to  God  continually ;  that  is,  the  fruit  of  our  lips, 
giving  thanks  to  his  name." 

1.  Let  us  note  the  inferential  particle,  therefore.  It 
directs  our  attention  to  the  reason  going  before,  why  the 
duty  following  should  be  performed.  Why  should  we  offer 
praise  and  thanks  to  God  continually  ?  Because  He  hath 
set  before  us  an  open  door  of  refuge  into  a  continuing  city 
— a  glorious,  holy,  happy,  permanent  abode. 
'  2.  The  general  nature  of  the  duty  thus  inferred.  It  is 
the  offering  of  a  sacrifice.  Sacrifices  are  of  two  general 
classes — sin-offerings,  and  thank-offerings.  We  have  an 
example  of  each  in  the  first  record  of  public  worship.  See 
Gen.  iv.  1-5.  As  our  love  to  God  is  necessarily,  the  love 
of  gratitude  for  benefits  received ;  so  the  sacrifice  that  ex- 
presses it  is  a  thank-offering,  and  such  was  the  first  on 
record.  Cain  brought  a  thank-offering — an  offering  very 
proper,  even  if  he  had  never  sinned.  But  Abel's  was  a  sin- 
offering,  whose  blood  was  poured  out^and  the  life  is  in  the 
blood ;  and  this,  as  we  have  seen,  pointed  to  the  Lamb  of 
God. 

3.  But  now  every  sacrifice  implies  and  requires  a  priest 
through  whom  it  is  offered.  In  the  primitive  times,  we 
know  of  no  order  of  priesthood.  The  head  of  the  family 
was  priest,  king,  and  prophet. 


502  COMMENTARY    OX   THE 

4.  All  acceptable  sacrifices,  of  all  kinds,  must  be  offered 
tbrough  the  one  only  efficient  High  Priest.  Through 
Christ  alone  is  there  acceptable  approach  into  the  gracious 
pi'escnce  of  God,  His  mediation  by  his  own  blood,  is  indis- 
pensable to  the  acceptance  even  of  thank-offerings  from 
sinners.  Hence,  the  essentially  anti-christian  nature,  of  all 
the  mediators  of  popery — saints,  angels,  virgins,  crucifixes, 
etc.  All  are  utter  blasphemy,  and  as  dishonorable  to  Christ 
as  the  images  of  Jupiter,  Juggernaut,  Vishnu,  Ram,  etc.  Has 
the  Virgin,  or  Peter,  or  Pope  Alexander  VI.,  any  more  than 
Vishnu,  Ram,  Juggernaut  or  Jupiter  offered  up  a  sacri- 
fice to  God's  justice — that  really  does  take  away  sin  ? 

5.  There  is  no  material  altar  provided  here,  or  anywhere 
in  the  word  of  God,  as  an  instrument  or  medium  of  sacri- 
fice. It  w'as  otherwise  of  old,  when  there  were  divinely 
appointed  material  sacrifices,  typical  of  the  true.  But 
since  the  death  of  Christ,  all  material  altars,  are  unau- 
thorized and  dangerous,  a  relic  of  the  old  superstition,  and 
an  encouragement  to  that  abomination  of  abominations; 
called  by  its  mother,  who  is  also  "  the  mother  of  harlots  " — 
the  sacrifice  of  the  mass.  Deeply  to  be  deplored  is  the 
fact,  that  thus,  Protestant  churches  should  give  currency  to 
a  phraseology,  so  well  adapted  to  give  aid  and  comfort  to 
Rome. 

6.  The  sacrifice  here  enjoined,  is  not  material,  but  spirit- 
ual. It  is  the  love  of  God,  swelling  in  the  bosom,  and 
bursting  forth  from  the  lips  in  songs  of  gratitude  and 
praise.  No  room  here  for  a  machine  made  altar.  No  pos- 
sibility of  any  mediator,  but  the  one  whom  God  has  ap- 
pointed. The  same  Holy  Spirit  which  genders  this  love  in 
the  soul,  fans  it  into  a  flame,  and  breathes  it  forth  from  the 
lips — blessed  fruit,  giving  thanks  to  his  name. 

7.  And  this  is  to  last  forever — confimiaUy — literally, 
through  all — eternity.     In  boundless  ages  will  sound  out 


EPISTLE   TO   THE    HEBREWS.  503 

the  highest  and  loftier  notes — "  and  heaven's  eternal  arches 
ring  with  thy  beloved  name." 

Christians  are  endowed  with  a  social  nature,  and  their 
religion  is  never  contradictory  to  its  lawful  activities.  We 
may  not,  under  pretence  of  devotion  to  direct  religious  du- 
ties, neglect  and  ignore  those  of  a  social  character.  The 
first  table  of  the  law  does  not  infringe  upon  and  break  the 
second. 

V.  16.  "  But  to  do  good,  and  to  communicate,  forget  not; 
for  with  such  sacrifices  God  is  well  pleased."  This  is  again 
the  hortatory  imperative ;  and  we  have  had  the  command  in 
verse  second.  The  sense  is  the  same  here,  but  applied  to 
different  matters.  "  Be  not  forgetful  of  beneficence  and 
communication :"  which  is  equivalent,  to  do  good  works  ; 
and  communicate  of  your  goods  to  the  poor.  This  latter 
word  occurs  twenty  times  in  the  New  Testament,  in  fourteen 
of  which,  it  is  translated, /e^/oH's/i/jj :  three  times  communion, 
and  contrihution  once,  distribution  once,  communication 
once.  In  the  last  three,  the  sense  is  the  same — the  giving 
of  money  for  charitable  uses :  the  three  communions  refer  to 
the  participation  of  the  sacred  supper ;  the  fourteen  fellow- 
ships generally  refer  to  friendly  intercourses  in  christian 
society  ;  not  often,  certainly,  to  the  participation  of  the 
Lord's  Supper.  In  Acts  ii.  42,  it  seems  contradistinguished 
therefrom.  "  They  continued  steadfast  in  the  Apostles' 
doctrine  and  felloxoship,  and  in  breaking  of  bread,  and  in 
prayers."  In  our  present  text,  it  is  to  be  understood  as  in 
the  last  three  cases — the  distribution  of  funds  to  the  needy; 
and  in  this  it  is  distinguished  from  other  acts  of  benefi- 
cence. The  word,  good  doing,  occurs  not  elsewhere  ;  but 
its  force  is  not  equivocal,  but  very  general ;  covering  all 
works  that  are  right  and  proper ;  and  so  comprehending 
the  other  term  ;  which  is  thrown  in  to  provide  for  the 
troubles  of  the  times.     All  good  works  are  enjoined,  but 


504  CX)MMENTARY    ON    THE 

especially  should  christians  be  ready  to  communicate  of 
their  means  to  assist  brethren  in  need. 

These  good  deeds,  the  Apostle  calls  sacrifices,  in  the  sense 
that  praise  and  thanksgiving  are  so  called.  We  use  the 
word  very  commonly  in  the  same  sense.  And  the  context 
shows,  that  the  word  is  used  in  a  modified  and  figurative 
meaning :  with  such  sacrifices  God  is  well  pleased.  If  a 
man  give  his  time,  labor,  money  for  the  purpose  of  bene- 
fiting his  fellow  men,  whether  christians  or  heathen  ;  hon- 
estly and  in  true  love  seeking  their  good,  it  is  thus  a 
sacrifice  acceptable  to  God,  because  it  is  called  forth 
by  his  Holy  Spirit,  and  it  passes  up  through  our  High 
Priest,  even  as  the  songs  of  praise  and  thanksgiving. 

V.  17.  "  Obey  them  that  have  the  rule  over  you,  and  sub- 
mit yourselves :  for  they  watch  for  your  souls,  as  they  that 
must  give  account,  that  they  may  do  it  with  joy,  and  not 
with  grief;  for  that  is  unprofitable  for  you."  This  is  the 
second  imperative  exhortation,  enforcing  upon  private 
christians  the  duties  they  owe  to  their  spiritual  guides.  In 
v.  7,  especial  regard  is  had  to  their  leading  and  guiding 
influence  as  teachers  of  religious  truths:  (see  the  exposition.) 
Now  the  same  officers  are  viewed  in  a  somewhat  difterent 
aspect :  obey  your  leaders  and  submit.  The  former  is  a 
little  too  strong.  Be  persuaded  by  your  leaders  ;  still,  as  in 
V.  7,  regarding  the  doctx'ines  taught  as  operating  an  autlior- 
itative  and  commanding  force.,  because  of  their  truth.  The 
word  does  not  express  the  idea  of  a  mere  royal  dictum, 
forcing  obedience  by  naked  authority.  The  other  term  is 
stronger — and  submit  yourselves.  It  signifies  pronij)t  and 
ready  yielding  to  authority.  Still,  it  does  not  mean  to  suc- 
cumb to  niere  power,  but  marks  the  promptness  with  wliich 
submission  is  yielded,  as  soon  as  the  trutli  and  right  of  the 
thing  commanded  is  j)erceived.  Blind  bowing  to  arbitrary 
power,  is  ojuite  a  dilierent  thing  from  cheerful  acquiescence 


EPISTLE   TO   THE    HEBREWS,  505 

and  subjection  to  truth  in  the  hands  of  a  divinely  appointed 
teacher  and  ruler.  It  is  God,  and  not  man  that  christians 
obey,  and  submit  to  in  the  spiritual  government  of  the 
church. 

2.  The  argument  evinces  this — for  they  are  accountable 
to  God,  whose  commission  they  bear :  and  sensible  of  this, 
your  guides  are  watchmen — they  sjiend  sleepless  nights.  "  I 
have  set  watchmen  upon  thy  walls,  O  Jerusalem,  which 
shall  never  hold  their  peace,  day  nor  night."  Isa.  Ixii.  6. 
This  eternal  vigilance  is  the  price  of  safety.  Your  souls 
are  its  special  objects.  How  reasonable  and  how  right, 
therefore,  is  it,  that  you  receive  their  instructions,  succumb 
to  God's  truth  in  their  hands,  and  follow  them  so  far  as 
they  follow  Christ  ? 

3.  A  dread  account  this  is,  which  your  leaders  and  guides 
must  render ;  and  if  it  be  awful,  and  solemn  to  them,  what 
must  it  be  to  you?  Can  you  expect  them  to  peril  their  own 
souls,  by  neglecting  yours  ?  Shall  they,  to  avoid  exciting  a 
little  painful  anxiety,  fear,  or  even  displeasure  in  your 
minds,  by  due  warning,  reproof  and  admonition,  risk  the 
frown  of  their  divine  Master,  in  the  day  of  reckoning  ?  How 
unprofitable  this  is  to  you?  If  you  force  them  to  their  ac- 
count, with  grief — groanings,  as  the  word  signifies,  how  sad, 
how  sorrowful,  how  full  of  groanings  must  your  account  be? 
On  the  other  hand,  if  you  submit  yourselves,  what  a  happy 
day  will  that  be ;  when  your  teacher  shall  stand  in  his  ac- 
count, and  say,  "  I  take  you  to  record  this  day,  that  I  am 
pure  from  the  blood  of  all  men  ;  for  I  have  not  shunned  to 
declare  unto  you  all  the  counsel  of  God."  "  I  have  fought 
a  good  fight,  I  have  finished  my  course,  I  have  kept  the 
faith  " — Oh,  happy  pastor !  happy  people  ! 

Now  that  it  may  be  so  :  v. v.  18, 19,  "  Pray  for  us.     For  we 
trust  we  have  a  good  conscience ;  in  all  things  willing  to 
live  honestly.     But  I  beseech  yoio  the  rather  to  do  this, 
4.3 


506  COMMENTARY    ON    THE 

that  I  may  be  restored  to  you  the  sooner."     On  this  re- 
mark, 

1.  It  is  evident  the  writer  did  not  conceal  himself,  or  wish 
to  be  unknown.  The  Hebrews  at  Jerusalem,  to  whom  more 
especially,  but  not  exclusively,  he  addresses  himself  in  the 
Epistle,  had  long  known  him.  He  had  preached  boldly 
among  them ;  had  been  arrested  for  alleged  violation  of 
law  in  polluting  the  temple  by  the  introduction  of  Greeks. 
Acts  xxi.  26-28.  The  whole  city  was  moved,  and  the  peo- 
ple ran  together,  and  took  Paul,  and  drew  him  out  of  the 
temple.  So  violent  was  the  mob,  that  the  military  com- 
mander had  to  interpose  with  a  band  of  soldiers,  to  prevent 
him  from  being  torn  to  pieces.  Then  a  conspiracy  was  or- 
ganized for  his  assassination ;  and,  to  forestall  the  difficulty, 
the  chief  captain  sent  a  detached  guard  by  night,  of  four 
hundred  and  seventy  soldiers,  to  carry  him  to  Cffisarea ; 
whore,  after  repeated  hearings  before  Felix,  he  was  left  in 
chains  two  whole  years.  Then,  arraigned  before  Governor 
Festus,  he  appealed  unto  Ciesar,  and  was  sent  to  Rome  in 
chains.  There  he  remained  two  whole  years.  Now  these 
matters  could  not  be  unknown  and  forgotten ;  and  he 
alludes  to  them  obscurely  by  the  hint  about  his  being  re- 
stored to  them.     Therefore, 

2.  Paul's  reason,  as  Owen  remarks,  for  not  prefacing  this 
Epistle,  as  he  did  all  his  others,  with  his  name,  was  not,  that 
ho  might  obviate  prejudice  by  secresy  ;  but  because  he  does 
not  rest  his  claim  to  be  heard,  upon  his  apostolical  author- 
ity, but  upon  the  authority  of  the  Old  Testament,  which 
they  recognized,  and  whence  are  deduced  the  matter  and 
substance  of  his  arguments. 

8.  Therefore — This  is  a  request,  ratlier  than  a  command 
— Pray  for  iis — /  beseech  you.  Tlie  duty  is  universal,  and  is 
one  of  the  most  common  modes  of  holding  communion 
with   all    other    Christians,  and    making   this   communion 


EPISTLE   TO   THE   HEBREWS.  507 

special.  We  meet  each  other  before  the  same  throne,  oc- 
cupied by  the  same  gracious  Mediator ;  we  are  influenced 
by  the  same  Spirit  of  grace  and  supplications,  who  creates 
the  desires  in  our  hearts  whose  outgo  is  prayer,  and  which, 
therefore,  our  common  Father  will  grant.  There  is  no  form 
of  the  communion  of  saints  so  general,  so  efficient,  so  con- 
soling. It  annihilates  space  and  engulfs  time.  It  brings 
together  around  our  common  Parent's  knee,  not  merely  and 
only,  those  scattered  far  and  wide  on  earth,  but  also  those 
who  are  gone  to  glory,  and  who  know  by  sweet  experience 
what  is  meant  by  the  beatific  vision.  Oh !  who  can  duly 
appreciate  the  glorious  privilege  of  intercessory  prayer ! 

4.  The  reason  in  suj^port  of  this  request  for  prayer,  is 
his  humble  hope  of  honest  sincerity,  in  all  the  conduct  of 
life.  Whatever  may  have  been  my  failings  and  short- 
comings in  duty,  you  brethren !  I  trust,  will  credit  me  with 
honorable  intentions.  Even  when  my  conscience  "was  under 
the  darkness  of  unbelief — before  my  conversion,  I  acted  up 
to  the  dictates  of  conscience,  believing  it  to  be  my  duty  to 
suppress,  if  possible  this  sect  of  the  Nazarenes.  I  therefore 
said  before  the  council  (Acts  xxiii.  1) — "  Men  and  brethren, 
I  have  lived  in  all  good  conscience  before  God  until  this 
day."  A  good  conscience,  therefore,  is  an  honest  purpose 
of  heart,  though  it  may  be  in  error,  to  do  what  it  deems 
right :  but  if  our  heart  condemns  us,  God  is  greater  than 
our  heart — knows  better,  for  he  knows  all  things,  and  he 
will  condemn  us.  An  evil  conscience  is  a  condemning  con- 
science. (See  comment  on  ix.  9.) 

5.  The  efficacy  of  prayer  is  recognized.  He  speaks  as  if 
their  prayers  would  facilitate  his  release,  and  hasten  his 
return  to  them.  For  the  force  of  the  expression  for  the 
rather,  see  ii.  1.  It  occurs  also  in  2  Cor.  xi.  23 — in  labors 
more  abundant.  So  here — "  But  more  abundantly  do  I  ex- 
hort you  to  do  this ;  in  order  that  sooner  I  may  be  restored 


508  COMMENTARY    OX    THE 

to  you."  But  will  God  change,  rearrange  and  readjust  his 
plans  in  consequence,  or  rather  subsequence  to  our  prayers? 
This  objection  lies  against  prayer  in  general,  and  is  often 
embarrassing ;  and,  where  there  is  little  sense  of  depend- 
ence on  God,  fatal.  Two  answers  may  suffice  to  relieve  the 
honest  conscience.  (1.)  God,  in  his  word,  and  in  the  voice 
of  natural  religion — that  is,  the  dictate  of  man's  under- 
standing, commands  prayer.  (2.)  The  connection  between 
asking  and  receiving — (a  connection  practically  assumed 
by  all  mankind)  is  no  more  difficult  to  be  understood,  in 
prayer  to  God  than  in  petitions  to  men  :  and  yet  all  men 
do  pray. 

Prayer  is  a  means  to  an  end ;  and  the  incomprehensibility 
of  the  modus  operandi,  deters  not  from  the  use  of  the  means. 
This  difficulty  occurs  in  thousands  of  other  cases. 

6.  Whether  Paul  was  ever  permitted  to  return  to  Jeru- 
salem, is  uncertain.  Inspiration  does  not  make  men  omnis- 
cient :  it  only  ensures  infallibility  in  the  matters  super- 
naturally  inspired.  One  thing  only  is  certain,  they  were 
restored  to  each  other's  society,  when  they  crossed  Jordan, 
and  stood  on  its  right  bank,  in  the  heavenly  Canaan. 

V.v.  20,  21.  "  Now  the  God  of  peace,  that  brought  again 
from  the  dead  our  Lord  Jesus,  that  great  Shepherd  of  the 
Sheep,  through  the  blood  of  the  everlasting  covenant,  make 
you  perfect  in  every  good  work  to  do  his  will,  working  in 
you  that  which  is  well  pleasing  in  his  sight,  through  Jesus 
Christ ;  to  whom  be  glory  for  ever  and  ever.  Amen."  And 
thus  the  Apostle  closes  his  epistle,  except  a  brief  postscript, 
with  a  most  comprehensive  and  solemn  prayer.  This 
prayer  centres  in  one  grand  point — it  asks  the  perfect  fitting 
up  and  preparing  of  the  church  and  people  of  God,  for  all 
their  duties  and  enjoyments.  We  must  notice  the  connect- 
ing particle  Noiv ;  the  person  whom  it  supplicates — the  God 
of  peace ; — the  same  as  described  by  his  work — the  ramng 


EPISTLE   TO   THE    HEBREWS.  509 

oj  Christ  from  the  dead ;  its  relations  and  means ;  tlie  point 
itself,  makes  you  perfect, — the  object  of  this  perfecting — for 
every  good  work  in  accomplishing  his  will — the  medium 
power — the  Lord  Jesus  Christ ;  the  doxology — to  whom  be 
glory  forever. 

1.  The  adversative  meaning — but,  is  very  properly  here 
omitted  ;  and  the  word,  noiv,  more  accurately  expresses  the 
transition  from  the  Apostle's  request  for  their  prayers,  to 
his  own  prayer  for  them. 

2.  The  person  supplicated,  is  the  God  of  peace.  But  a 
holy  God  is  ever  angry  with  the  wricked,  and  at  war  with 
all  the  interests  of  the  evil  one ;  how  then  can  you  call  him 
the  God  of  peace  ?  This  question  finds  its  response  in  the 
entire  gospel  of  his  grace.  Note  then,  (a.)  Man  is  by  na- 
ture at  war  with  God  ;  his  heart  is  enmity,  and  this  enmity 
must  be  slain.  (6.)  The  gospel  salvation  slays  the  enmity. 
"  For  He  is  our  peace,  who  hath  made  both  one — to  make 
in  himself  of  twain,  one  new  man,  so  making  peace."  (c.) 
The  power  by  which  this  is  effected,  is  the  Holy  Ghost — 
"  For  through  him — Christ — we  both  have  access  by  one 
Spirit  unto  the  Father."  It  is  the  Spirit  that  quickeneth. 
(cZ.)  The  Spirit  that  giveth  life,  is  sent ;  and  only  can  be  sent 
from  the  Father,  in  consequence  of  Christ's  work,  obedience, 
death,  resurrection  and  intercession,  (e.)  Over  all  this 
gospel  scheme  the  Father  presides,  and  thus  He  is  the  God 
of  peace.  (/.)  We  secure  peace  with  God,  in  consequence 
of  our  justification  through  Jesus  Christ,  our  Lord,  (g.) 
We  have  from  him  also,  peace  with  our  own  consciences ; 
peace  Avith  all  holy  beings ;  peace  on  earth — good  will  to 
man.  Oh,  when  the  God  of  peace  shall  have  extended  his 
reign  over  all  the  world,  what  a  world  it  will  be !  How 
glorious  !  how  holy !  how  happy  ! 

3.  This  God  of  peace  "  brought  again  from  the  dead 
our   Lord   Jesus."      His   resurrection   is  ascribed   to   the 

43  » 


510  COMMENTARY    ON   THE 

Father  by  Peter,  in  the  Pentecostal  sermon,  Acts  ii.  24,  32, 
and  his  argument  establishes  the  necessity  of  it — not  a 
physical,  but  a  moral,  a  legal  necessity.  Because  it  was 
not  possible  that  he  should  be  holden  of  death,  for  he  had 
finished  his  work ;  he  had  paid  the  debt  of  our  sins,  by  his 
suffering  ;  the  whole  penal  demand  was  satisfied,  and  the 
prison  house  of  the  grave  could  no  longer  hold  Him  in  bond- 
age. It  is  not  the  simple  physical  fact,  that  makes  it  im- 
portant. Lazarus  and  the  widow's  sou  were  raised.  But  the 
legal  ground  and  reason  of  the  fact,  are  all  important. 

This  importance  hangs  upon  the  two  circumstances,  of  his 
relation  to  the  redeemed,  and  the  consequent  shedding  of  his 
own  blood  for  them.  "  That  great  Shepherd  of  the  Sheep." 
Christ  is  not  simply  a  Shepherd.  Such  relation  all  minis- 
ters of  the  gospel  sustain.  He  is  a  great — the  chief  Shep- 
herd ;  that  Shepherd  emphatically,  who  had  authority  to 
lay  down  his  life  for  the  sheep.  This  authority  had  its  or- 
igin in  the  everlasting  covenant.  For  in  the  very  terms  of 
this  covenant,  by  which  his  sheep  were  chosen  in  him,  and 
assigned  to  him  before  the  foundation  of  the  world — (Eph. 
i.  4)  the  Father,  "  having  predestinated  us  unto  the  adop- 
tion of  children,  by  Jesus  Christ,  unto  himself,"  required 
Him  "  to  fulfil  all  righteousness."  Therefore,  being  his 
people's  Surety,  when  they  failed,  the  bonds  of  the  cove- 
nant held  Him ;  and  die  he  must,  the  just  for  the  unjust. 
Now,  it  is  through  this  blood — because  it  made  full  res- 
titution to  injured  justice,  that  the  God  of  peace  raised  Him 
from  the  dead.  Moreover,  every  shepherd  must  have  care 
of  sheep  ;  a  flock  must  be  entrusted  him.  A  shepherd  with- 
out a  flock,  is  a  contradiction.  It  may  be  great  or  small — 
"  a  few  sheep  in  the  wilderness,"  or  an  immense  multitude, 
which  no  man  can  number :  but  a  flock  he  must  have :  so 
it  is  here,  "  that  great  Shepherd  of  the  sheep."  The  article 
is  not  to  be  despised  and  thrown  out.     They  were  put  under 


EPISTLE   TO   THE    HEBREWS.  611 

liis  care  by  the  God  of  Peace,  and  he  is  responsible  for 
them : — "  those  that  thou  gavest  me  I  have  kept,  and  none  of 
them — no  one  of  them — is  lost,"  John  xvii.  12  and  xviii.  9, 
"  Of  them  which  thou  gavest  me,  have  I  lost  none."  The 
sheep  of  Christ,  the  Good  Shepherd,  will  all  then  be  found 
in  the  heavenly  fold  at  last.  I  cannot  believe,  that  any  of 
them  will  be  shut  up  in  hell !  Oh,  no  I  it  was  not  an  in- 
definite flock,  for  which  the  Good  Shepherd  laid  down  his 
life — but  "  my  sheep  hear  my  voice." 

4.  The  point  of  this  prayer — the  precise  object  for  which 
he  invokes  the  God  of  Peace,  is  that  He  would  make  you 
perfect.  The  word  here  is  not  the  same  as  used  in  ii.  10 
and  many  other  places.  We  have  had  it  in  x.  5  and  xi.  3, 
which  consult  for  the  sense.  The  God  of  peace  furnish 
you  in  every  good  work.  He  prays,  that  all  the  gracious 
influences  may  operate  in  them,  which  are  necessary  to  ena- 
ble them  to  glorify  God  in  working  always  that  which  is 
good.  We  have  the  noun  in  Eph.  iv.  12.  "  For  the  per- 
fecting of  the  saints" — that  they  may  exercise  their  graces 
in  all  the  works  of  holy  obedience. 

5.  This  adornment  of  gracious  furniture  has  for  its  final 
cause  or  proper  end,  the  fulfilment  of  the  divine  decree 
establishing  the  covenant  everlasting.  "This  is  the  will 
(thelema — the  decree)  of  God,  even  your  sanctification."  1 
Thess.  iv.  3.  "  Having  predestinated  us  unto  the  adoption 
of  children  by  Jesus  Christ  to  himself,  according  to  the 
good  pleasure  of  his  will" — (thelema — his  decree) — and  all 
this  "  that  we  should  be  holy  and  without  blame  before  him 
in  love,"  Eph.  i.  5,  4.  And  ii.  10 — "  For  we  are  his  work- 
manship, created  in  Christ  Jesus  unto  good  works  which 
God  hath  before  ordained  that  we  should  walk  in  them." 
The  everlasting  covenant,  then,  is  the  spring  head  and  foun- 
tain of  all  holiness. 

6.  The  Medium — "  through  Jesus  Christ."     This  divine 


512  COMMENTARY   ON   THE 

working  in  the  hearts  of  God's  people,  that  which,  being 
the  fulfihnent  of  the  divine  purpose  must  be  acceptable  to 
him,  is  all  through  the  yhepherd  of  his  flock.  Other  foun- 
dation can  no  man  lay.  He  is  the  Rock,  and  perfect  is  his 
work.  "  It  is  God  that  worketh  in  you  both  to  will  and  to 
do  of  his  good  pleasure."  Phil.  ii.  13. 

7.  The  doxology — "  to  whom  be  glory  for  ever  and  ever. 
Amen."  Glory  is  the  manifestation  of  excellence.  We 
have  considered  this,  and  need  not  now  enlarge.  The 
ascription  of  glory  is  here  to  the  Son  of  God :  elsewhere 
it  is  to  God  the  Father.  It  is  worthy  of  notice,  that  the 
article  limiting  the  force  seems  to  refer  to  a  glory  pecu- 
liar to  Christ ;  to  whom  be  the  glory  ;  viz.,  of  revealing  and 
carrying  into  full  operation  the  new  idea — the  blessed  truth 
that  God  can  be  just  and  yet  the  justifier  of  him  that  be- 
lieveth  in  Jesus.  To  him  belongs  a  glory  which  he  had 
with  the  Father  before  the  world  was.  But  there  is  to  him 
a  superadded  glory,  peculiarly  his  due,  as  he  is  the  God- 
man — the  Mediator. 

Now  all  this  is  without  end — "for  ever  and  ever" — for 
ages  of  ages — eternally.  No  language  can  be  used  more 
strongly  to  express  the  idea  of  time,  or  duration  without 
end.  Those  who  limit  this  language  to  mean  a  long  time, 
but  not  for  ever,  do  thereby  limit  the  duration  of  God's  ex- 
istence and  of  Christ's  glory :  to  which  we  cannot  say, 
Amen.  We  believe  the  glory  of  Christ  is,  and  will  be  eter- 
nal— that  God's  being  is  for  ever — that  "  he  that  believeth 
on  the  Son  hath  everlasting  life ;  and  he  that  believeth  not 
the  Son  shall  not  see  life,  but  the  wrath  of  God  abideth  on 
him :"  "  and  these  shall  go  away  into  everlasting  punish- 
ment ;  but  the  righteous  into  life  eternal."  Amen  and 
Amen. 

V.v.  22-25.  "  And  I  beseech  you,  brethren,  suffer  the 
word  of  exhortation :  for  I  have  written  a  letter  unto  you 


EPISTLE   TO   THE   HEBREWS.  513 

in  few  words.  Know  ye,  that  our  brother  Timothy  is  set  at 
liberty ;  with  whom,  if  he  come  shortly,  I  will  see  you. 
Salute  all  them  that  have  the  rule  over  you,  and  all  the 
saints.  They  of  Italy  salute  you.  Grace  be  with  you  all. 
Amen." 

1.  As  I  prefer  the  translation  in  v.  20,  now,  to  but  the 
most  common  ;  so  hex'e,  noiv  is  preferable  to  And.  It  ex- 
presses a  new  phase  of  thought,  and  constitutes  the  pivot  of 
an  easy  transition.     "Now  I  beseech  you,"  etc. 

2.  The  conciliatory  character  of  the  expression  should 
be  noted.  It  is  the  language  of  affectionate  entreaty — a 
kind  of  bland  apology  for  any  utterances,  which,  peradven- 
ture,  might  seem  to  them  somewhat  severe.  Be  assured, 
brethren,  that  undue  sharpness  has  been  all  along  very  for- 
eign to  my  intentions.  It  has  all  been  the  product  of 
brotherly  love.  Be  patient,  therefore — bear  with  me  under 
this  word  of  exhortation  ;  or, 

3.  "  The  doctrine  of  consolation."  The  correlate — Pa7-a- 
clete — occurs  in  John  xiv.  16,  26 ;  xv.  26,  and  xvi.  7,  and  is 
uniformly  translated,  the  Comforter,  and  is  affirmed  to  be 
"  the  Spirit  of  truth,  which  proceedeth  from  the  Father." 
The  same  word  is  applied  to  the  Saviour,  in  1  John  ii.  1, 
"  And  if  any  man  sin,  we  have  an  Advocate  with  the 
Father,  Jesus  Christ  the  righteous ;"  and  it  occurs  nowhere 
else.  The  verbal  noun,  in  our  text,  by  its  natural  force, 
means  the  process  of  ministering  consolation.  It  occurs 
twenty-seven  times  in  the  New  Testament — all  but  six  of 
them  in  Paul's  epistles.  Of  these,  it  is  translated  ten  times 
by  the  word  consolation,  five  by  comfort,  six  by  exhortation, 
and  one  by  entreaty.  The  true  sense,  therefore,  is  comfort, 
consolation,  as  resulting  from  the  presentation  of  precious 
truths  to  the  minds  of  Christians,  by  the  word,  the  teach- 
ings, the  doctrines  of  grace.  This,  as  we  have  seen,  on 
vi.  18   and  xii.   5,  is  the  grand  burden  of  the  Epistle. 


614  COMMENTARY    ON    THE 

Hence  he  urges  his  brethren  to  take  in  good  part  all  he  has 
written,  that  they  may  know  by  sweet  experience  the  strong 
consolations  of  an  assured  hope. 

4.  The  "  few  words  "  must  be  viewed  as  of  relative  im- 
port. His  Epistle  to  the  Romans,  and  his  first  to  the 
Corinthians,  are  the  only  ones  of  the  fourteen  written  by 
him,  longer  than  this.  The  brevity,  therefore,  is  relatively 
to  the  vast  importance  of  the  subjects  treated,  and  the  high 
and  glorious  ends  aimed  at. 

5.  He  informs  them  of  Timothy's  release  from  prison. 
This  young  disciple  was  Paul's  most  intimate  friend  and 
fellow  missionary.  2  Tim.  i.  3 — "  without  ceasing,  I  have 
remembrance  of  thee  in  ray  prayers,  night  and  day."  Tim- 
othy was  now  with  him :  he  had  been  in  prison,  but  is  just 
recently  set  at  liberty  ;  as  Paul  himself  expected  to  be. 
Which  facts  show,  that  this  Epistle  was  written  from  Rome, 
at  least  from  Italy,  and  about  the  time  of  this  general  jail 
delivery. — "  With  whom — along  with  whom,  I  hope  to  see 
you."  The  second  Epistle  to  Timothy  was  written  in  Rome, 
and  shortly  before  Paul's  execution,  see  2  Tim.  iv.  6.  "  For 
I  am  now  ready  to  be  offered,  and  the  time  of  my  departure 
is  at  hand."  Before  this  departure,  which  was  by  decapita- 
tion, he  had  an  earnest  desire  to  see  his  young  friend,  who 
was  absent — v.  9.  "  Do  thy  diligence,  to  come  shortly  unto 
me  " — and  v.  21, — "  before  winter."  Timothy,  therefore, 
had  left  Rome,  and  the  probabilities  are,  that  Paul  also  had 
been  released.  For,  referring  to  his  first  answer  before 
Cajsar,  he  says,  "  I  was  delivered  out  of  the  mouth  of  the 
lion," — i.  e.,  the  Emperor.  But  whether  he  went  along  with 
Timothy  to  Jerusalem,  history  doth  not  say ;  and  she  has 
left  no  distinct  record  of  Paul's  second  arrest,  its  time,  place, 
and  circumstances. 

6.  Salutations  are  forms  of  expressing  friendship,  at  meet- 
ing chiefly ;  or  parting ;  or  as  here,  by  proxy,  when  absent. 


EPISTLE   TO   THE    HEBREWS.  515 

Geuerally,  in  those  times,  upon  actual  personal  meeting, 
the  outward  expression  was  by  kissing — or  putting  lips  in 
contact  with  lips,  cheek,  forehead,  or  even  hand,  accom- 
panied with  a  mutual  embrace,  or  enfolding  in  the  arms. 
Such  customs,  less  or  more,-  are  prevalent  in  different  coun- 
tries in  our  own  day,  which  shows  their  natural  adaptation 
to  express  friendly  feelings.  In  epistolary  intercourse,  we 
express  the  same  by — "  love  to  all,"  and  the  like. 

7.  The  salutations  here,  are  addressed  to  two  classes — 
"  All  them  that  have  the  rule  over  you" — all  your  guides, 
instructors  and  rulers.  This  is  the  third  time  he  specifies 
the  duties  of  private  members  of  the  church,  to  their  office- 
bearers. But  the  speciality  here,  is,  in  my  name — my  love 
to  them  all.  The  other  class  is  more  numerous — "and  all 
the  saints."  Those  are  accounted  saints,  who  make  a  con- 
sistent profession  of  religion  :  all  such  are  set  apart  by 
baptism,  to  the  holy  service  of  God,  and  are  to  be  accounted 
as  holy  brethren.  No  decree  of  a  college  of  cardinals  and 
a  pope,  is  requisite  to  make  a  saint.  I,  therefore,  never 
say,  "  Saint  Paul,  or  Saint  James,  or  Saint  John,  or  Saint 
Bridget,"  lest,  in  so  doing,  I  should  encourage  the  idea, 
that  "  the  mother  of  harlots  and  abominations  of  the  earth," 
is  the  mother  of  the  Apostles,  and  of  the  thousands  of  papal 
manufactured  saints.  Saintship  belongs  to  all  the  people 
of  God.  No  such  pre-eminence,  as  is  implied  by  the  cap- 
tions in  even  Protestant  Bibles,  as  St.  Matthew,  St.  Mark, 
St.  Paul,  St.  Peter,  is  known  to  the  Bible  itself:  and  it  is 
best  to  avoid  this  bow  to  Rome. 

8.  The  salutations  from  Italy,  imply  Paul's  presence  in 
Italy.  Nevertheless,  it  is  true,  the  phrase — they  of  Italy, 
does  not  necessarily  imply  presence  in  Italy,  at  the  time. 
Literally,  it  may  be  read  they  from  Italy, — the  Italian  chris- 
tians salute  you.  But  then,  if  Paul  had  written  this  letter 
from  Corinth,  where  he  might  happen  to  have  a  score  or  a 


516  EPISTLE   TO   THE   HEBREWS. 

hundred  Italian  christians  about  him,  he  certainly  would 
not  have  sent  their  compliments  to  the  Hebrews,  and  have 
omitted  the  salutations  of  the  Corinthian  brethren  alto- 
gether. Moreover,  such  was  not  his  custom.  In  Rom.  xvi. 
20-24,  he  sends  salutations  from  many  around  him,  by 
name,  and  from  all.  In  1  Cor.  xvi.  20,  2  Cor.  xiii.  13,  and 
Phil.  iv.  23,  he  says,  "  All  the  saints  salute  you,"  i.  e.,  all 
those  around  him,  in  the  place  and  at  the  time.  So  Tit.  iii. 
15.  "  All  that  are  with  me."  In  Philemon  23,  he  names  the 
individuals,  even  in  this  private  note.  In  2  Tim.  iv — "  all 
the  brethren."  In  short,  wherever  he  sends  salutations,  he 
comprehends  all  the  brethren  around  him  in  the  place.  He 
never  selects  persons  near  him,  but  absent  from  their  pro- 
per home,  to  the  neglect  of  those  around  him,  where  he 
writes. 

9.  The  benediction — "Grace  be  with  you  all.  Amen." 
This  is  an  authoritative  utterance.  It  is  appended  to  all  his 
fourteen  Epistles,  with  but  slight  variation  in  the  words.  It 
is  a  prayer,  but  more  than  a  prayer.  It  pronounces  grace 
— all  the  blessings  of  the  glorious  gospel  of  the  blessed  God, 
upon  all  his  true  and  fliithful  followers.  Then  it  sets  the 
seal  of  the  Hebrew  Amen  upon  the  whole.  This  is  not  a 
mere  hint,  that  the  matter  is  ended — Fiiiis.  It  is  Hebrew, 
and  means  Truth.  Formed  from  a  verb,  which  means  to 
establish  fii'mly — to  make  immovable,  it  expresses  belief  in 
the  matter  to  which  it  is  appended,  as  that  which  shall 
abide  forever:  firmly  fixed,  immutable,  eternal  Truth. 
Amen. 


THE   END. 


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BS2775  .J95 

A  commentary  upon  the  Epistle  to  the 

Princeton  Theological  Seminary-Speer  Library 


